DOCTRI^^ES  OF  FRIENDS 


lMmivHt$  oJ  tfte  ©Str^tian  ^tliQion, 


AS    HELD    ET 


THE     SOCIETY     OF     FRIENDS. 


COMMONLY     CALLED     QUAKERS. 


BY    ELISHA    BATES. 


MOUNTPLEASANT,    OHIO,    PRINTED. 

YORK  : 

REPRINTED    AND    SOLD    BY     W.    ALEXANDER    AND    SON,    CA'TLECJTE  J 

SOLD    ALSO    BY 

HARVEY  AND  DARTON,  EDMUND   F  RY,  AN  D  WILLIAM  DARTO  N, 

LONDON ; 

K.   PEART,  BIRMINGHAM  ;    D.   F.  GARDINER,  DUBIIN ;  WETUEEELD  &  OO- 

BELFAST. 

1829. 


ADVERTISEMENT 

To  the  English  Edition. 


As  different  artists  frequently  furnish  considerable  variety  in  the 
landscapes  Ihey  exhibit  from  the  same  subject;  so  this  description  of 
tlic  Doctrines  of  the  Society,  whilst  it  maintains  the  ancient  ground 
of  our  Principles,  presents  us,  in  many  instances,  with  an  agreeable 
variety,  in  the  manner  of  advocating  our  acknowledged  Doctrines. 


PREFACE 


In  publishing,  at  the  present  day,  a  Treatise  on  the  Doctrines 
of  Friends,  it  is  not  intended  to  convey  an  idea,  that  the  works  of 
this  kind,  already  extant,  are  not  judiciously  written.  Nor  is  it 
intended,  by  the  present  performance,  to  supercede  those  valuable 
writings  ;  on  the  contrary,  I  would  recommend  them  to  more 
general  attention  than  they  now  receive.  Nor  is  it  to  pri-pagate 
or  defend  new  principles,  that  I  have  entered  into  tiie  present 
engagement ;  but  lo  present,  in  a  concise  and  yet  explicit  manner, 
an  account  of  the  acknozcledged  Doctrines  of  the  Society.  For, 
though  I  consider  the  doctrinal  works  that  have  been  published, 
with  the  consent  of  the  Society,  are  all  well  adapted  to  the 
particular  views  of  the  respective  writers,  and  to  the  times  at 
which  they  were  written  ;  yet  it  may  be  noticed,  that  the  writings 
of  our  primitive  Friends  are  voluminous  and  scarce,  while  those  of 
modern  date  do  not  notice  many  points  of  doctrine,  which  some- 
times become  interesting,  from  the  particular  course  of  religious 
inquiry. 

It  has  long  been  a  settled  sentiment  in  my  mind,  that  a  work 
setting  forth  clearly  the  acknowledged  Principles "  of  the  Society, 
in  all  material  points,  without  being  tedious  or  expensive,  would 
be  useful  both  to  the  members  of  the  Society  itself,  and  to  serious 
inquicers  of  other  religious  denominations.  With  this  sentiment, 
I  cherished,  for  several  yrars,  a  hope  that  some  qualified  individual 
would   undertake   the   task. 

4  A 


808 


IV 


realized,  and  foelini;  more  impressively  the  importance  of  the 
work,  tlie  apprehension  of  duly  gradually  and  permanently  settled 
00  my  mind,  to  make  the  attempt. 

Though  the  arrangement  of  the  suhjects,  and  the  manner  of 
treating  them,  have  been  dictated  by  the  views  presented  lo  my 
own  mind  ;  yet  in  the  subjects  themselves,  I  have  endeavoured  to 
keep  to  the  acknowledged  Doctrines  of  the  Society.  And  in 
comj)iling  the  following  pages,  I  have  made  such  extracts  from 
the  writings  of  our  early  Friends,  as  seemed  necessary  to  establish 
the  position,  that  they  held  the  Principles  laid  down.  In  taking 
these  extracts,  I  have  consulted  those  parts  of  their  writings,  in 
which  they  make  a  statement  of  -dzhat  they  believe^  rather  than 
those  in  which  they  expose  the  errors  of  contrary  opinions. 

And  here  it  may  not  be  improper  io  remark,  that  many  of  the 
Essays  which  were  published  by  the  members  of  this  Society,  in 
the  early  periods  of  its  history,  were  in  direct  and  pointed  con- 
trov(rsy  ;  and  frequently  in  reply  to  etTusions  from  the  press, 
which  have  long  since  been  consigned  to  merited  oblivion.  In 
the>e  replies  of  our  Friends,  the  object  of  the  writer  wa«,  fre- 
quently, to  expose  the  consequences  of  the  opinons  which  they 
opposed.  And  as  the  publications  thus  opposed  and  exposed,  are 
now  out  of  print  and  generally  forgotten,  while  the  replies  of  our 
Friends  are  preserved,  there  is  Fome  possibility  th;it  their  views 
and  sentiments  may  not  be  gathered  from  such  of  their  writings, 
without  a  knowledge  of  the  causes  which  gave  rise  to  them. 

This  remark  will  not  apply  exclusively  to  the  writings  of 
Friends  ;  it  will  hold  in  relation  to  controversial  works  in  general. 
And  the  more  boM  and  animated  the  manner  of  the  writer,  the 
more  occasion  then^  will  he  to  kiep  this  pariirulnr  distinction  in 
view. 

My  intention,  at  first,  was  to  compile  a  general  History  of  the 
Society  ;   embracing  its   Doctrines  and    Discipline,  together  with 


PREFACE.  V 

Biographical  Notices  of  individual  members  ;  which  several 
divisions  of  the  subject,  I  proposed  to  treat  of  separately.  The 
Doctrines  stood  first  in  my  view  ;  and  having  completed  these,  it 
seemed,  for  different  reasons,  best  to  publish  this  part,  without 
waiting  for  the  slow  collection  of  materials,  and  the  laborious 
arrangement  of  the  historical  and  biographical  parts.  These 
remaining  parts  of  the  original  design  are  not  abandoned;  but 
whether  either  of  them  will  ever  be  accomplished,  remains  with 
Him,  at  whose  disposal  are  time,  opportunity,  and  capacity  for 
every  good  word  and  work. 

It  is  perhaps  one  of  the  laws  of  nature,  that  objects  assume  a 
degree  of  the  shade,  which  belongs  to  the  medium  through  which 
they  are  seen.  And  this  is  as  true  in  the  moral  as  in  the  physical 
world.  Hence  prejudice  or  prepossession  cannot  fail  to  cast  a 
shade  over  any  principle  or  performance  that  may  be  examined 
through  them.  But  there  is  a  Principle,  the  Spirit  of  Truth, 
which  can  divest  the  mind  of  these,  and  enable  us  to  see  things  as 
they  rpcilly  are.  I  solicit  therefore,  a  calm  and  candid  perusal  of 
the  "  Doctrines  of  Friends."  And  over  and  above  all,  I  earnestly 
desire  an  increasing  prevalence  of  the  influence  of  that  Principle, 
which,  independent  of  names  or  denominations,  infuses  into  the 
hearts  of  the  chil.lren  of  men,  the  feelings  of  gratitude  and  love 
to  God,.and  of  charity  aiid  love  to  each  other. 

y  Elisha  Bates. 

MouyTPLEASJNT,  2nd  mo.  1825. 


At  a  Meeting  for  Sufferings  of  Ohio  Yearly 
Meeting,  held  by  adjournments^  from  the  3rd  of  the  9th 
month,  to  the  \3th  of  the  same,  inclusive,  1824  : 

The  writings  of  Elisiia  Bates,  on  the  "Doctrines  of 
Friends,"  were  examined,  and  approved  ;  and  he  left  at 
liberty  to  publish  them  :  and  the  Clerk  is  directed  to 
furnish  him  with  an  extract  of  this  minute,  and  sign  it  on 
behalf  of  the  Meeting. 

Extracted  from  the  Miuutes,  by 

JORDAN  HARRISON,  Clerk. 


CONTENTS 


CHAPTER  I. 

Page 
The  Original  and  Present  State  of  Man 1 

CHAPTER    II. 

Rewards  and  Punishments 20 

CHAPTER  III. 

The  Universality   of    Grace,    or    the  Possibility  of 
Salvation  to  all  Men 31 

CHAPTER  IV. 
The  Divinity  of  Jesos  Christ , 72 

CHAPTER  V. 

Sanctification  and    Justification '. 112 

CHAPTER  VI. 

Perfection  and    Perseverance. 118 

CHAPTER  VII. 

The  Scriptures 125 

CHAPTER  VIII. 

Immediate    Revelation,    and   the  Influences  of  the 
Holy  Sfirit 151 


via  CONTENTS. 

CHAPTER  IX. 

I 

DiTIKK  WOBIIIIF 17«  1 

i 

CHAPTER  X. 

The  MiMiiRv »»0         ', 

CHAPTER  XI.  \ 

Baptism 210 

CHAPTER  XII  ) 

The  Supper ^^9         1 

CHAPTER  XIII.  I 

TuE  Observanci:  of   Days  and  Times 236         1 

CHAPTER  XIV. 
Salutations  and  Recreations ?46 

CHAPTER  XV. 
Oaths 258 

CHAPTER  XVI  I 

War 264  | 

i 

CHAPTER  XVII.  ■  I 

The  Conclusion 293 


DOCTRINES    OR    PRINCIPLES,   &c. 


CHAPTER  I. 


ORIGINAL  AND  PRESENT  STATE  OF  MAN. 

In  entering  upon  a  concise  statement  of  the  Doctrines 
of  this  Society,  it  seems  most  consistent  with  the  natural 
order  of  things,  to  take,  in  the  first  place,  a  view  of  the 
Original  and  Present  State  of  Man. 

The  Scriptures  bear  testimony,  that  man  was  made  in 
the  Image  of  his  Creator  :  "  In  the  Image  of  God  created 
He  him  :  male  and  female  created  He  them."  Gen.  i.  27. 
In  this  state,  which  was  his  by  creation,  he  lacked  neither 
wisdom  nor  understanding.  He  lacked  nothing  that  was 
necessary  to  enable  him  to  exercise  the  dominion  that  was 
given  him  in  the  world,  or  that  could  perfect  his  happi- 
ness, or  secure  acceptance  in  the  Divine  sight  :  otherwise 
he  could  not  be  in  the  Image  of  God  ;  nor  would  it  have 
been  said,  that  "  God  saw  every  thing  that  He  had  made, 
and,  behold,  it  was  very  gooii.^'  ib.  31.  Accordingly, 
we  find  that  he  had  a  clear  sense  of  the  relation  in  which 
he  stood  to  the  Almighty  ;  was  favoured  with  communion 
witli  Him ;  and,  when  the  various  orders  of  animated 
beings  were  brought  before  him,  he  had  such  a  sense  and 
understanding  of  natural  things,  as  enabled  him  to  give 
4  B 


S  THE    ORIGINAL    AND    PRESENT 

them  all  appropriate  names.  This  was  not  acquired 
knozcledge  ;  but  all  these  faculties  and  capacities  were  the 
endowments  with  which  he  was  furnished,  and  made  up 
his  Original  Character. 

Thus  constituted,  our  first  parents  were  placed  in  a 
situation  adapted  to  their  comfort  and  convenience  :  "  The 
Lord  God  planted  a  garden  eastward  in  Eden  ;  and  there 
He  put  the  man  whom  He  had  formed."  Gen.  ii.  8.  And 
though  there  may  be  a  mystical  signification  in  these  terms, 
representing  that  spiritual  communion  and  fellowship 
which  the  saints  obtain  with  God,  by  Jesus  Christ,  yet  we 
do  not  thence  call  in  question  the  historical  fact,  that  they, 
were  provided  with  a  residence,  in  all  respects  adapted  to 
their  condition.  Nor  do  we  doubt  that,  when  they  lost 
their  happy  condition  by  disobedience,  they  lost  also  the 
residence  which  was  adapted  only  to  that  condition.  But 
these  truths  respecting  the  outward  affairs  of  our  prime 
ancestors,  are  not  so  deeply  interesting  to  us,  as  those  rela- 
tions in  which  they  stood  before  and  ajler  their  transgres- 
sion. And  as  the  inspired  historian  was  led  to  touch  very 
briefly  on  these  outward  affairs,  so  we  believe  it  is  not 
necessary,  oi  even  safe,  to  run  out  into  speculation  con- 
cerning them.  But  so  far  as  the  Holy  Scriptures  record 
historical  facts,  respecting  the  first  and  all  subsequent  ages, 
those  facts  we  admit  as  truth. 

Though  man  was  created  such  a  being  as  has  been 
described,  and  was  so  eminently  favoured,  in  relation  both 
to  temporal  and  spiritual  things;  yet  the  sequel  proved 
that  he  was  placed  in  a  slate  of  probation,  and  that  he  was 
permitted  to  choose  good  or  evil,  according  to  his  own  free 
will.  He  received  a  command  ;  and  the  penalty  of  death 
was  annexed  to  its  violation  :  ''  In  the  day  thou  eatest 
thereof,  thou  shall  siirdy  die."   Gen.  ii.  17. 

As  he  was  constituted  in  due  rectitude  of  body  and 
mind -as  he  was,  in  his  first  estate,  in  the  Divine  Image, 


STATE     OF     MAN. 


lie  must  have  had  power  to  stand.  How  is  it  possible 
that  he  could  be  in  that  Image,  if  he  had  not  power 
to  reject  evil,  and  to  remain  in  a  state  of  acceptance  ? 
That  he  had  this  power,  is  evident,  not  only  from  the 
character  which  is  clearly  given  of  him,  but  from  the 
Divine  attributes  themselves.  Therefore,  as  surely  as  we 
believe  that  God  is  merciful  and  just,  so  surely  we  believe 
that  Adam  was  enabled  to  obey  the  command  that  was 
given  him.     (  Vide  Art.  Universalihj  of  Grace.) 

In  the  freedom  of  will  with  which  our  first  parents  were 
endowed,  they  disobeyed  the  Divine  command.  As  the 
Divine  Image  was  the  predominating  part  of  the  human 
character  in  the  beginning,  it  was  said  :  "  In  the  day  thou 
eatest  thereof,  thou  shalt  surely  die."  And  this  sentence 
was  accomplished,  in  the  loss  of  all  that  constituted  that 
Image.  In  the  loss  of  the  Divine  Life,  death  actually 
passed  upon  him,  in  the  day  of  his  transgression.  (Vide 
Barclays  Apol.  Prop.  4.  Phipps  on  Man,  ch.  \.)  He 
became  fallen,  degenerate,  and  dead,  retaining  nothing 
superior  to  his  animal  and  rational  faculties  ;  and  even 
these  were  depraved. 

"  Adam,  by  his  fall,  lost  his  glory,  his  strength,  his 
dominion,  by  which  he  could  easily  have  withstood  the 
devil ;  and  came  under  great  weakness,  whereby  the  enemy's 
temptations  had  a  ready  access  to  him,  and  he  became 
very  obnoxious  to  fall  under  them.  And  so  all  his  pos- 
terity are  come  under  the  same  weakness  and  obnoxiousness 
to  the  enemy's  temptations,  who  influenceth  them,  by 
entering  into  them,  and  powerfully  inclining  them  to  sin. 
And  this  malignant  influence  is  the  seed  of  sin  in  all  men, 
whereby  they  become  obnoxious,  by  reason  of  the  fall." 
Barclay,  fol.  ed.  pp.  768,  310.  Thus,  in  the  language  of 
the  apostle,  "  by  one  man  sin  entered  into  the  world,  and 
death  by  sin ;  and  so  death  passed  upon  all  men,  for  that 
all  have  sinned."  Nor  do  we  question  that  the  visible 
4  B  2 


4  THE    ORIGINAL    AND    PRESENT 

creation  sulTcml  some  change,  in  consequence  of  the  lapse 
of  him  to  >vhoso  accommodation  it  was  so  remarkably 
adapted.  In  the  sentence  jrronounced  upon  Adam,  it  was 
siiid  :  "  Cursed  is  the  irround  for  thy  sake"-"  thorns  also 
and  thistU-s  shall  it  bring  forth  to  thee."  Gen.  iii.  17.  18. 
Thus  wc  l>elieve,  that  the  whole  posterity  of  Adam  is 
affected  by  his  fall  ;  but  we  do  not  believe  that  it  is  with 
guilt,  but  with  infirmity,  and  a  proneness  to  sin.  For 
"  though  we  do  not  ascribe  any  whit  of  Adam's  guilt  to 
men,  until  they  make  it  theirs  by  like  acts  of  disobedience, 
yet  wc  cannot  suppose  that  men  who  have  come  of  Adam 
naturalli/,  can  have  any  good  thing  in  their  nature,  as  be- 
longing thereto,  which  he,  from  whom  they  derived  their 
nature,  had  not  himself  to  communicate  to  them. 

''  If  then  we  may  atlirm,  that  Adam  did  not  retain  in  his 
nature,  as  belonging  theri'to,  any  will  or  light,  capable  to 
give  him  knowledge  in  spiritual  things,  then  neither  can 
his  posterity.  For  whatsoever  good  any  man  does,  it  pro- 
ceeds not  from  his  nature,  as  he  is  man,  or  the  son  of 
Adam,  l)ut  from  the  Seed  of  God  in  him,  as  a  new  visitation 
of  life,  in  order  to  bring  him  out  of  his  natural  condition. 
So  that,  though  it  is  in  him,  it  is  not  of  him.  But  we  deny 
the  doctrine  of 'original  sin  ;'  and  cannot  suppose  that  sin 
is  imputed  to  infants,  [till  they  actually  commit  it;]  for 
this  obvious  reason,  that  '  thej/  are  by  nature  the  children 
of  wrath,  who  walk  accoriling  to  the  prince  of  the  power 
of  the  air,  the  spirit  that  now  worketh  in  the  hearts  of  the 
children  of  disobedience.'  Here  the  apostle  gives  t/ieir  evil 
walking,  [and  not  any  thing  that  had  been  conunitted  by 
Adam,]  as  the  reason  of  their  being  children  of  wrath. 
Ami  this  is  suitable  to  the  whole  strain  of  the  gospel,  where 
no  nuin  is  threatened  or  judged,  for  what  iniquity  he  hath 
not  actually  wrought."  (  I'idr  lUirclai/s  Apol.  Prop.  \.) 

Thus,  we  conceive  it  contrary  to  the  attributes  of  the 
Almighty,  his  mercy,  and  his  justice,  to  charge  any  of  his 


STATE    OF    MAN.  O 

creatures  with  guilt,  for  offences  in  which  they  had  no 
agency.  It  is  even  contrary  to  the  simplest  principles  of 
riglit  and  wrong,  which  we  consider  binding  on  men  ;  and 
we  dare  not  charge  the  Divine  Character  with  being  thus 
far  below  that  standard  of  justice,  which  is  set  up  for 
human  actions. 

Though  the  posterity  of  Adam  could  not  be  chargeable 
with  guilt,  on  account  of  his  transgression,  yet  he  being  • 
dead,  as  to  the  Divine  Image,  could  neither  renew  himself 
up  again  into  his  former  condition,  nor  transmit  to  his  pos- 
terity what  he  had  not  himself.  Thus  they  became  objects  - 
o^  Redeeming  Love.  Even  those  who  had  not  sinned  after 
the  similitude  of  Adani's  transgression,  stood  in  need  of 
Redemption  out  of  that  state  of  utter  incapacity  in  w  hich 
they  were  involved  ;  and  which  the  apostle  calls  "  death." 
Rom.  V.  14. 

For  this  great  object  a  remedy  was  provided.  Even  the 
sentence  pronounced  upon  them,  contained  the  promise  of 
the  Seed  which  should  bruise  the  serpent's  head.  Gen.  iii. 
13.  This  Redeeming  Principle  began  then  to  operate,  not 
only  bringing  man  out  of  this  state  of  death  and  incapacity, 
but  producing  the  fruits  of  righteousness.  By  this,  Abel 
offered  a  more  acceptable  offering  than  Cain.  By  this, 
Enoch  walked  with  God — and  all  the  patriarclis  and  pro- 
phets were  instructed  in  Divine  wisdom,  and  finally  ob- 
tained acceptance. — Fx»r  our  acceptance  is  not  by  nature, 
or  in  our  natural  state,  as  the  posterity  of  the  first  Adam  ; 
but  in  and  through  Christ,  the  Second  Adam,  the  Lord 
from  heaven,  who  is  called  a  "Quickening  Spirit."  1  Cor. 
XV.  45,47.  The  same  apostle  says  to  the  Ephesians  :  "And 
you  hath  He  quickened,  who  were  dead  in  trespasses  and 
sins" — and  again  he  says — "  and  where  by  nature  the 
children  of  wrath,  even  as  others.  But  God,  who  is  rich 
in  mercy,  for  his  great  love  wherewith  He  loved  us,  even 
when  we  were  dead  in  sins,  hath  quickened  us  together 
4  B  3 


6  THE    oniGI>AI-    AND    PRESENT 

with  Christ  ;  (by  grace  yc  arc  saved  ;)  and  hath  raised  us 
up  toffelhcr,a.Kl  made  us  sit  together  in  heavenly  places  in 
Christ  Jesus  :  that  in  (he  ages  to  come,  He  might  show  the 
exceeding  riches  of  his  grace,  in  his  kindness  towards  us 
through  Christ  Jesus  :  for  by  grace  ye  are  saved,  through 
faith  ;  and  that  not  of  yourselves,  it  is  the  gift  of  God  ;  not 
of  works,  lest  any  man  should  boast."  Eph.  ii.  1,  3-9. 

The  innocence  of  children  is  sometimes  mentioned,  as 
an  evidence  of  their  being  in  the  same  condition  that  Adam 
was  in  before  his  fall ;  and  in  confirmatic.n  of  this  idea,  that 
passage  of  Scripture  is  adduced,  in  which  it  is  related  that 
"  Jesus  called  a  little  child  unto  Him,  and  set  him  in  the 
midst  of  them,  and  said  :  Verily,  I  say  unto  you,  except  ye 
be  converted,  and  become  as  little  children,  ye  cannot  enter 
into  the  kingdom  of  heaven.  Whosoever  therefore  shall 
lunnblc  himself  as  this  little  child,  the  same  is  greatest  in 
the  kingdom  of  heaven."  Matt,  xviii,  2,  3,  &c.  On  re- 
ferriiii,'  to  MurU  ix.  33,  where  the  same  event  is  recorded, 
it  appears  that  the  disciples  had  theu  given  way  to  feelings 
of  ambition  and  contention  ;  "for  they  had  disputed  by 
the  way,  who  should  be  greatest."  To  correct  their  views, 
our  Lord  adopted  the  mode  of  reproof  that  has  been  men- 
tioned, using  those  expressions  so  remarkably  adapted  to' 
the  feelings  which  they  had  just  indulged  :  "  If  any  man 
desire  to  be  first,  the  same  shall  be  last  of  all,  and  servant 
of  all."  Mark  ix.  35.  "  Whosoever  therefore  shall  humble 
himself  {Ui  this  little  child,  the  same  is  greatest  in  the  king- 
dom of  lu'aven."  Matt,  xviii.  4.  This  was  the  very  thing 
they  had  been  disputing  among  themselves,  and  they  were 
now  informed  that  it  was  iu)t  to  be  expected  but  in 
humilitij. 

But  taking  the  passage  in  its  utmost  latitude,  it  will  go 
no  farther  than  to  show  the  necessity  of  a /jTC(/o;«y;ow 
iiw,  which  wcy  who  have  become  moral  agents,  must  expc- 


STATE    OF    MAN.  7 

rience,  through  the  operations  of  Grace,  producing  repent- 
ance, and  obtaining  forgiveness,  &c. 

But  innocence  alone  cannot  constitute  the  Divine  Image : 
for,  as  it  would  be  highly  injurious  to  the  Divine  Charac- 
ter, to  assert  that  God  is  no  more  than  an  innocent  Being, 
so  it  must  be  evident  that  the  Divine  Image  does  not  con- 
sist in  innocence  alone. 

No  one  will  pretend  that  the  little  child  is  in  a  sensible 
communion  with  God,  or  clearly  sensible  of  his  Divine 
influence  ;  which  was  the  case  with  Adam.  Again  ;  the 
desires  of  the  infant,  in  its  purest  state  of  innocence,  are 
directed  to  objects  of  sense — to  the  gratification  of  its 
creaturely  appetites.  But  such  was  not  the  case  with 
Adam,  in  his  primitive  state,  nor  is  it  the  case  with  the 
true  Christian. 

And  as  the  text  does  not  contain  any  allusion  to  the 
primitive  condition  of  man,  so,  on  the  most  close  examina- 
tion, it  cannot  be  made  to  prove  that  infants  are  in  that 
condition,  or  that  they  are  not,  in  common  with  the  rest  of 
the  human  family,  objects  of  the  redeeming  love  of  Jesus 
Christ,  and  partakers  of  the  benefits  derived  from  Him. 

If  we  impartially  reflect  on  the  present  condition  of  the 
human  race,  we  shall  find,  in  the  pagan  darkness  which 
overspreads  a  large  portion  of  the  world,  a  striking  evi- 
dence that  the  natural  state  of  man  is  very  diff"erent  from 
that  in  which  Adam  was  placed  in  the  beginning.  That 
portion  of  mankind  have  not  the«  knowledge  of  God,  his 
attributes,  and  their  own  relations  to  Him,  either  by  intui- 
tion, or  by  their  reasoning  faculties.  If  every  individual 
were  furnished  with  the  same  knowledge  in  Divine  things, 
that  Adam  had,  and  admitted  into  the  same  near  relation 
to  the  Deity,  and  communion  with  Him,  there  could  be  no 
such  thing  as  a  nation  of  pagans  :  for  even  if  all  should 
ultimately  fall,  still  there  would  be  a  portion  of  the  life  of 
every  individual,  in  which  he  would  know  God,  as  Adam 
4  B  4 


8  THE  ORIGINAL  AND  PRESENT 

did  in  llic  beginning.  Neither,  if  reason  and  our  rational 
faculties  could  naturally  lead  up  into  this  exalted  state, 
•would  it  have  l)cen  said  by  the  apostle,  that  "  the  natural 
man  ree.-iveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  unto  him  ;  neither  indeed  can  he  know  them, 
because  they  are  spiritually  discerned."  1  Cor.  ii.  14. — 
Nor  should  we  find  this  declaration  realized  in  all  con- 
ditions, as  to  outward  circumstances,  from  the  highest 
refinements  of  civilized  life,  to  the  most  degraded  state  of 
uncultivated  nature. 

Those  who  are  occasionally  found  in  heathen  countries, 
with  enlightened  minds,  have  arisen  out  of  darkness  and 
ignorance,  by  the  operations  of  the  Grace  of  God  that 
brings  salvation,  and  which  the  apostle  expressly  declares 
has  appeared  to  all  men.  They  become  such  by  a  slow 
progress  of  improvement,  and  of  that  change  which  is 
called  regeneration,  and  the  new  birth — and  not  as  an 
original  state.  Thus  these  heathen  nations  illustrate  what 
human  nature  iV,  and  show  the  insufliciency  of  those  facul- 
ties which  constitute  it,  to  renew  them  into  the  Divine 
Image.  They  show  that  human  nature  itself,  is  fallen,  is 
low  and  grovelling — still  tending  downward,  "  as  the 
sparks  lly  upward." 

But  the  liuman  family  was  not  left  destitute,  in  this 
miserable  condition  :  "  In  this  was  manifested  the  love  of 
God  towards  us,  because  that  God  sent  his  only  begotten 
Son  into  the  world,  that  we  might  live  thrt)ug]i  Him. 
Herein  is  love,  not  that  we  loved  (lod,  but  that  He  loved 
us,  and  sent  his  Son  to  be  the  propitiation  for  our  sins." 
1  John  iv.  9,  10.  "  For  when  we  were  yet  without 
strength,  in  due  time  Christ  died  for  the  ungodly."  J^om. 
V.  6.  "  Therefore,  as  by  the  offence  of  one,  judgment  came 
upon  all  men  to  comlemnation  ;  even  so,  by  the  righteous- 
ness of  One,  (he  frrt  frift  tame  upon  all  men  unto  justijica- 
tion  of  life.''     Horn.  v.    18.     Here   the   disease   and   the 


STATE    OF    MAN. 


9 


remedy  are  brought  into  contrast  by  the  apostle,  to  show 
that  the  latter  was  exactly  adapted  to  the  former.  As,  in 
the  fall,  the  capacity  of  enjoying  communion  and  fellow- 
ship with  God  was  lost  ;  so,  through  Jesus  Christ,  it  is 
restored.  As,  in  the  first,  we  were  unable  to  do  any  good 
thing,  but  were  naturally  joined  and  united  to  evil, 
forward  and  propense  to  all  iniquity,  servants  to  the 
power  and  spirit  of  darkness  ;  so,  in  the  remedy  provided, 
"  we  are  so  far  reconciled  to  God  by  the  death  of  his  Son, 
that  we  are  put  into  a  capacity  of  salvation,  having  the 
glad  tidings  of  the  Gospel  of  Peace  oflfered  unto  us  ;  and 
we  are  called  and  invited  to  accept  the  offered  Redemption. 
In  which  respect  we  understand  these  Scriptures  :  He  slew 
the  enmity  in  Himself.  He  loved  us  first.  Seeing  us  in 
our  blood,  He  said  unto  us,  Live.  He  who  did  no  sin,  his 
own  self  bare  our  sins  in  his  body  on  the  tree  ;  and  died 
for  our  sins,  the  Just  for  the  unjust."  (Vide  Barclai/''s 
Apol.  Prop.  7.  §  in.  Also  Eph.  ii.  15.  1  John  iv.  10. 
Ezek.  xvi.  6.  1  Pet.  ii.  22,  24.  and  iii.  18. 

And  as  the  guilt  of  Adam  is  not  imputed  to  us,  till  we 
make  it  ours  by  our  own  transgressions  ;  so,  in  order  to 
obtain  perfect  Redemption,  we  must  experience  Regenera- 
tion. That  Divine  Principle  which  is  the  purchase  of 
Christ's  death,  and  which  is  called  by  the  apostle,  Grace , 
and  by  the  evangelist,  ^'■the  Light  ofmen^''  must  be  brought 
into  operation  in  us,  taking  the  rule  and  government  of 
our  hearts,  and  setting  us  free  from  the  "  law  of  sin  and 
death."  "  He  died  for  all,  that  they  which  live  should  not 
henceforth  live  unto  themselves,  but  unto  Him  which  died 
for  them  and  rose  again.".    2  Cor.  v.  15. 

Thus  we  consider  Redemption  in  a  twofold  sense ;  both 
which  in  their  own  nature,  are  perfect,  though  in  their 
application  to  us,  the  one  is  not,  nor  can  be,  without  respect 
to  the  other.  The  first  is  the  Redemption  performed  and 
accomplished  by  Christ  for  us,  in  his  crucified  body,  with- 


\0  Tllfc  ORIGINAL   AND   PJIESENT 

out  US  ;  the  other  is  the  Redemption  wrought  by  Christ  in 
us.  This  last  follows  the  first  in  order,  and  is  a  conse- 
quence of  it,  proceeding  from  it  as  an  rjfect  from  its  cause. 
So,  as  none  could  have  enjoyed  the  last,  Avithout  the  Jirst 
had  been,  (such  being  the  will  of  God,)  so  also  can  none 
now  partake  of  \\\c first,  or  secure  to  himself  the  true  bene- 
fits of  it,  but  as  he  witnesscth  the  last.  Wherefore,  as  to 
us,  they  are  both  causes  of  our  justification  ;  the  first  the 
procuring,  efficient,  the  other  the  formal  cause.  Vide 
BarcUu/s  Jpol.  pp.  i^4,  205. 

The  condition  in  the  fall,  may  also  be  considered  in  a 
twofold  sense  :  1st.  As  we  are  in  the  image  and  likeness 
of  Adam,  Gen.  v.  3.  the  soul  being  connected  with  an 
animal  body,  possessing  sensations,  appetites,  and  passions, 
tending  to"  excess,  and  exposed  to  the  influence  of  the 
grand  nicmy  :  and  2ndly,  As  we  yield  to  temi)tation,  and 
come  under  the  government  or  power  of  the  devil,  as  Adam 
did.  As  these  two  states  comprehend  the  whole  ground  of 
moral  evil,  so  the  means  provided,  through  Jesus  Christ, 
apply  to  this  whole  ground  : — First,  as  to  what  Christ  has 
done  for  us  without  us,  placing  us  once  more  in  a  capacity 
to  receive  salvation  ;  conveying  to  us  a  measure  of  Grace, 
which  will  bring  salvation  to  all  Avho  do  not  reject  it,  but 
submit  to  its  operations  :  and  lastly,  as  this  work  is 
effected  in  us,  and  that  change  of  heart  is  produced,  which 
constitutes  the  new  creature. 

So  then,  when  we  consider  the  ])resent  condition  of  the 
human  family,  we  find  that,  on  commencing  our  existence, 
we  iidierit  or  receive  two  principles,  one  of  evil  and  the 
other  of  good.  These  two  principles  are  as  seeds,  not 
having  yet  germinated.  The  mind  itself  is  very  much  in 
the  same  state  ;  being  without  knowledge,  and  very  much 
without  uiulcrslaiitling.  As  the  capacities  of  the  mind 
enlarge,  and  its  faculties  are  brought  into  action,  these  two 
prin<  iplcs  also  begin  to  work— and  a  conflict  and  warfare 


** 


STATE    OF  1VIAN.  11 

take  place.  The  soul  being  distinct  from  both  of  these 
principles,  has  the  power  of  choosing  which  it  will  serve. 
If  the  good  is  chosen,  it  being  the  stronger,  binds,  brings 
down,  and  casts  out  the  other,  and  brings  the  soul  into 
complete  redemption,  both  from  sin,  and  from  its  conse- 
quences. But  if  the  evil  is  preferred — as  we  "  cannot  serve 
two  masters" — the  Grace  becomes  rejected  ;  and  plough  it 
still,  again  and  again,  revisits  the  soul,  breaking  its  fetters 
and  giving  it  ability  to  subdue  the  powers  of  darkness,  yet, 
if  still  slighted  or  neglected,  it  finally  leaves  us  to  our- 
selves, and  the  government  of  that  principle  of  evil  which 
we  have  preferred  ;  for  the  Divine  determination  remains 
unaltered  :  "  My  Spirit  shall  not  always  strive  with  man." 
Gen.  vi.  3. 

Thus  we  are  left  without  excuse.  Though  we  do  not 
commence  our  existence  with  that  degree  of  knowledge, 
that  strength  of  intellect,  and  enlarged  religious  stature, 
which  characterized  the  first  man  ;  and,  in  many  other 
respects,  we  are  sunk  far,  very  far,  below  his  primitive 
state;  yet  the  Grace  afforded  is  sufficient  for  us — sufficient 
for  our  preservation  from  sin,  from  the  first  dawn  of  life  to 
its  final  close. 

And  here  it  may  be  proper  to  apply  the  caution  :  "What 
God  hath  joined  together,  let  not  man  put  asunder."  Matt. 
xix.  6.  For  Redemption  is  to  be  obtained  only  through  the. 
means  which  God  has  provided  by  Jesus  Christ.  Had  it 
not  been  for  what  Christ  "  has  done  for  us  without  us,"  we 
could  not  have  had  the  Seed  of  Grace ;  for  it  is  "  the  gift  of 
God,"  which  we  could  not  obtain  for  ourselves.  Without 
this.,  the  visitations  and  operations  of  the  Spirit  of  God  in 
our  hearts  could  never  have  been  known,  and  consequently 
this  redeemed  state  could  never  have  been  experienced. 
Neither,  on  the  other  hand,  as  moral  agents,  can  what 
Christ  has  done  for  us,  without  us,  secure  salvation.  The 
Grace  aff'orded  must  rule  in  us,  or  it  cannot  ultimately 


j^  THE    oniGlNAL    AND    PRESENT 

bcnclil  lis.  Even  the  renewed  visitations  of  his  love  in  our 
hearts,  irresisted,  will  be  so  far  from  securincc  our  final 
salvation,  that  they  will  add  a  heavy  load  to  our  condem- 


nation. 


The  condition  of  man  before  the  cominjr  of  Jesus  Christ 
in  tlic  flesh,  has  sometimes  been  brou^jht  into  view.    Divine 
(ioodncsP,  in  providintr  the  means  of  salvation  for  fallen      | 
man,  by  sendinir  his  beloved  Son  into  the  world,  to  "taste      i 
death  for  every  man,"  was  pleased  to  defer  that  outward      ! 
manifestation,  until,  by  a  course  of  instruction,  mankind 
could  be  prepared  to  receive  Him.     And  He  whose  view 
lakes  in,  at  once,  the  past,  the  present,   and   the   future, 
made  it  apply,  as  respected  salvation,  before,  as  well  as     | 
fl/7frlhe  time  of  Christ's  advent.     The  fathers  "drank  of 
that  spiritual  Rock  that  followed  them,  and  that  Rock  was     ! 
Christ."  1  Cor.  x.  4.    Thouijh  light,  knowledge,  and  many     i 
spiritual   favours,   have  been   more   abundantly   diffused     i 
since  the  coming  of  Jesus  Christ,  yet,  as  a  means  of  salva- 
tion, his  (iracc  was  dispensed  before  that  time,  as  well  as  s; 
afler.     This,  as  William  Penn  expresses  it,  was  "  on  the 
credit'"  of  what   was  promised  in  the  very  sentence  pro- 
nouneetl  on  our  j)rime  ancestors. 

Through  all  the  early  ages,  the  condition  of  the  human 
mind,  and  its  capacity  for  understanding  in  Divine  things, 
recjuired   that   there   should   be  much  outward  form  and    , 
cerenumy,  addressed  to  the  outward  senses,  and  illustrative 
of  the  great  work  of  Redemption.     From  a  low  and  servile    I 
stat<',  they  were  to  be  led,  like  chiltlren  in  the  first  nidi-    ^ 
ments  of  science,  through  several  dispensations,  until,  "in    | 
the  fulness  of  time,"  the  Messiah  came,  and  introduced  a    \ 
pure  and  spiritual  dispensation — abrogating  the  types  and    ! 
rereinonies,   which  were  designed  to  lead   to    Him,   and    ' 
granting  a  more  copious   effusion  of  his  own   Divine  in-    I 
flncncr,  than  had  been  communicated   under  the  jireceding 
•  lispnisafioris.  i 


STATE    OF    MAN. 


IS 


Having  thus  briefly  stated  the  doctrine  of  the  Original 
and  Present  State  of  Man,  with  a  few  hints  relating  to  the 
different  dispensations,  it  may  not  be  improper  to  advert  to 
another  subject  which  has  been  slightly  brought  into  view. 

In  the  account  which  is  given  in  Scripture,  of  the  trans- 
gression of  our  first  parents,  it  appears  they  were  tempted 
by  an  evil  agent,  *  distinct  from  man  :  and  that  this  agent 
prompted  them  to  sin,  when  they  were  in  their  original 
innocence. 

Through  all  ages,  and  under  almost  all  degrees  of  dark- 
ness or  light  which  have  prevailed,  however  the  doctrines 
of  religion  may  have  been  obscured,  by  successive  innova- 
tions on  those  truths  which  God  has  been  pleased  to  reveal, 
the  great  outlines  of  theology  have  been  deeply  impressed 
on  the  minds  of  men.  Wherever  we  go,  among  civilized 
or  uncivilized  nations,  we  still  find  traces  of  the  belief  of  a 
Great  First  Cause,  and  Superintending  Power — the  Source 
of  all  good,  and  the  Object  of  adoration.  We  find  also 
evidences  of  a  belief  that  there  is  a  principle  or  spirit, 
malignant  in  its  nature,  and  the  source  of  all  evil.  The 
accountability  of  man  for  his  actions,  &c.  is  another  senti- 
ment extensively  believed.  These  first  principles  appear 
under  various  modifications,  according  as  they  have  been, 
viewed  through  the  medium  of  light  or  darkness  ;  but  all 
retaining  clear  evidences  of  a  common  origin,  which  could 
have  been  no  other  than  Divine  revelation.  Even  the 
darkest  system  of  polytheism,  if  carefully  investigated, 
discovers  traces  of  such  revelation.  But  the  human  mind, 
not  resting  satisfied  with  what  is  received  through  this 
medium,  has,  through  all  ages,  possessed  a  strong  disposi- 
tion to  bring  down  Divine  things  to  the  level  of  its  own 
unaided  capacity.  Hence,  among  heathen  nations,  the 
attributes  of  the  Deity,  and  the  virtues  which  adorn  the 

*  In  using  the  term  agent,  I  intend  to  convey  the  idea  of  a  being  possessing 
the  power  of  action. 


14  THi:  oniciNAi-  and  presknt 

human  cliaractcr,  were  personified,  and  denominated 
deities  ;  and  then  attempted  to  be  made  visible  to  the  out- 
ward senses.  Hence  all  those  contemptible  things  that 
have  been  made  the  objects  of  veneration  and  worship, 
under  the  general  term  of  idols.  The  human  mind  is  not 
yet  ilivcsled  of  the  same  propensity,  leading  it  (o  leave  the 
ground  of  all  true  knowledge  in  Divine  things,  and,  in  the 
strength,  or  rather  weakness,  of  its  own  faculties,  to  build 
up  some  system,  which,  like  an  idol,  made  visible  to  the 
outward  senses,  and  at  all  times  accessible  to  the  creature, 
is  at  all  times  open  to  creaturely  comprehension. 

But  returning  from  this  little  digression,  and  without 
further  pursuing  the  fables  of  the  ancients,  or  the  })arallels 
between  them  and  the  more  refined  speculations  of  later 
times,  it  may  not  be  improper  to  introduce  the  sentiments 
of  some  of  the  first  distinguished  members  of  the  Society 
of  Friends,  on  the  subject  before  us. 

George  Fox,  in  his  Journal,  vol.  '2.  page  22,  [p.  3A5fol. 
ed.  17(ij.]  says  :  "  The  Devil  abode  not  in  the  Truth.  By 
departing  from  the  Truth,  he  became  a  devil."  "  There  is 
no  promise  of  Cod  to  the  Devil,  that  ever  he  shall  return 
into  the  Truth  again  ;  but  to  man  and  woman  who  have 
been  deceived  by  him,  the  promise  of  God  is,  that  tiio  Seed 
of  the  woman  shall  I)ruise  the  serpent's  head— shall  break 
his  power  and  strength  to  pieces." 

PafTc  402,  [iilH.fol  ed.-]  he  says:  "The  Devil,  who  is 
out  of  the  Truth,  tempted  man  and  woman  to  disobey  God  ; 
and  so  drew  them  into  the  fall  from  the  Truth." 

William  IVnn,  in  his  "Kise  and  Progress,"  in  speaking 
of  the  original  condition  of  man,  says  :  "  But  this  happy 
slate  lasted  not  huig  :  for  man,  the  crown  and  crlory  of  the 
whole,  being  tempted  to  aspire  above  his  place,  unhappily 
yielded  against  ci.mmand  and  duly,  as  well  as  interest  and 
felicity  ;  luid  so  fell  below  it,  lost  the  Divine  Image,  the  wis- 
dom, power,  and  purity,  lie  was  made  in.    By  which,  being 


STATE    OF    MAN. 


15 


no  longer  fit  for  Paradise,  he  was  expelled  that  garden  of 
God,  his  proper  dwelling  and  residence^  and  was  driven 
out,  as  a  poor  vagabond,  from  the  presence  of  the  Lord, 
to  wander  in  the.  earth,  the  habitation  of  beasts.  Yet  God 
who  made  him  had  pity  on  him  ;  for  He,  seeing  man  was 
deceived,  and  that  it  was  not  of  malice,  or  an  original 
presumption  in  him,  (  but  through  the  subtility  of  the  ser- 
pent, who  had  Jirst  fallen  from  his  own  estate^  &c.)  in  his 
infinite  goodness  provided  a  way  to  repair  the  breach." 

The  same  author,  in  his  "  Christian  Quaker, "  says  : 
"  The  world  had  not  been  long  created,  before  man,  being 
envied  by  Lucifer,  the  fallen  angel,  was  betrayed  of  his 
innocence  by  him."  (Vide  Barclays  TVorks,fol.  edit. pp. 
391,  625.    Also  Ellwood's  Sac.  Hist,  on  the  fall  of  Adam.) 

From  these  and  many  other  passages  that  might  be  men- 
tioned, it  is  clear  that  the  Society,  from  the  beginning, 
have  believed  that  the  principle  of  evil,  on  the  one  hand, 
and  the  Grace  which  brings  salvation,  on  the  other,  are  both 
distinct  from  man,  and  form  no  part  of  him,  other  than  as 
he  yields  his  mind  and  members  servants  to  either. 

On  examining  whether  the  serpent  could  have  been  any 
thing  that  constituted  a  part  of  tlie  woman,  it  will  be  pro- 
per to  remember,  that  male  and  female  were  created  in  the 
Divine  Image  ;  and  in  this  Image  there  could  be  nothing 
that,  of  itself,  separated  from  the  Divine  will :  or  else  there 
must  have  been  discordant  properties  in  the  Divine  nature ; 
properties  repulsive  to  each  other,  and  which  of  them- 
selves separated  from  each  other  ;  thus  producing  its  own 
dissolution.  But  these  are  conclusions  we  dare  not  admit. 
That  Image,  which  constituted  the  character  and  the  dig- 
nity of  man,  as  he  came  pure  from  the  hands  of  his  Creator, 
though  it  fell  infinitely  short  of  the  Divine  Original,  was 
still  a  true  copy  ;  and  the  different  capacities  and  attributes, 
if  I  may  be  allowed  the"  expression,  all  harmonized  and 
united  together. 


16  THE    ORIGINAL    AND    PRESENT 

Even  while  Eve  was  reciting  the  Divine  command,  and 
the  penalties  of  disobedience,  the  tempter  denied  the  truth 
of  the  declaration  of  the  Almigiity.  This  evidently  was 
sinful ;  but  it  was  before  Eve  liad  sinned.  Through  the 
whole  account  recorded  in  the  Scriptures,  the  tempter  is 
represented  as  distinct  from  the  man  and  woman.  And  as 
they  were  represented  to  be  distinct  agents  in  the  trans- 
gression, so  judgment  was  passed  upon  each,  separately 
and  distinctly. 

When  the  question  was  propounded  to  Adam :  "  Hast  thou 
eaten  of  the  tree  whereof  I  commanded  thee  that  thou 
shouldst  not  eat  ?  "  he  endeavoured  to  excuse  himself,  by 
placing  the  blame  on  the  woman  ;  and  Eve,  in  like  manner, 
to  excuse  herself,  laid  the  blame  on  the  serpent  who  had 
beguiled  her.  What  extenuation  of  the  crime  could  it  have 
been,  to  say,  that  she  had  beguiled  herself?  Or  how  could 
she  have  said,  that  something  of  the  Divine  Image  which 
she  possessed  beguiled  her  ? 

Thus  far  the  Omniscient  Judge  proceeded  w  ith  intcrro- 
gatives  and  expostulations  ;  knowing  that  his  frail  and 
fallen  creatures  had  been  tempted,  and  thus  drawn  into 
sin  :  and  therefore  mercy  and  forbearance  were  extended 
to  them.  But  lowai^s  the  tempter,  the  grand  enemy, 
there  was  no  expostulation,  no  indulgence  ;  but  the  curse 
unmixed,  unmitigated,  descended  on  him.  In  the  several 
sentences  pronounced  on  that  occasion,  the  idea  of  distinct 
and  separate  agents  is  preserved  throughout  :  anil  more 
particidarly  as  relates  to  the  serpent:  "I  will  put  en- 
mity between  thee  and  the  woman,  and  between  thi/  seed 
and  hir  Seed.  //  shall  bruise  thij  head,  and  thou  shalt 
bruise  Jlis  heel."  The  line  of  separation  is  so  completely 
drawn,  that  we  cannot  blend  the  two  objects  of  this 
sentence  in  (me. 

When  the  promised  Messiah  came,  and  was  about  en- 
tering on  his  important  mission,  He  was  led  of  the  Spirit 


STATE    OF    MAN.  17 

into  the  Wilderness,  where  He  encountered  temptation. 
And  here  the  tempter  is  spoken  of  in  his  most  malignant 
character,  "the  Devil."  Let  it  be  remembered,  that  in  the 
Lord  Jesus  "the  Fulness  of  the  Godhead  dwelt  bodily." 
It  would  be  blasphemy  to  say,  Ihat  the  dexil  here  was  not 
a  distinct  agent.  And  yet  our  Lord  was  tempted  "  as  we 
are,"  and  "  without  sin."  If  the  devil  was  a  distinct 
agent  in  his  temptations  of  our  Lord,  and  is  not  a  distinct 
agent  in  our  temptations.  He  could  not  have  been  tempted 
as  we  are  ;  yet  the  apostle  expressly  declares  that  He 
was.  But  if  there  was  a  malignant,  evil  spirit,  that  tempt- 
ed our  Lord  in  the  days  of  his  personal  appearance  on  the 
earth,  it  completely  establishes  the  position  that  there  is 
such  an  evil  agent. 

The  idea  that  temptation  is  not  sin,  is  intimately 
connected  with  the  belief,  that,  thus  far,  it  is  the  work 
of  an  agent  distinct  from  man.  Therefore,  while  the 
temptations  are  only  presented,  and  not  embraced,  they 
are  not  the  act  of  the  individual  ;  and  they  attach  no  guilt 
to  him,  unless  he  does  embrace  them,  or,  in  some  degree, 
yield  to  them.  But,  as  every  temptation  must  be  an  attempt 
to  destroy  the  government  of  Him,  whose  right  it  is  to  reign 
in  the  hearts  of  his  rational  creatures,  and,  consequently, 
to  destroy  the  Divine  Life  in  the  soul,  it  must  be  highly 
criminal  and  oflensive  in  the  agent,  whoever  he  may  be. 
"This,"  says  R.  Barclay,  "is  the  devil's  guilt,  (or  sin,) 
and  not  theirs  who  are  tempted,  till  they  make  it  theirs  by 
their  own  acts."  But  if  there  is  no  evil  agent,  but  the  pas- 
sions of  men,  then  the  first  motions  of  temptation,  even 
though  resisted,  are  sin  to  the  individual  ;  because  the 
opposition  to  the  law,  and  the  eftmity  against  the  Divine 
Principle,  are  exclusively  his  own. 

So  far  as  this  subject  is  mentioned  in  the  Scriptures 
of  Truth,  the  devil  is  spoken  of  as  distinct  from  man  ;  and 
we  have  no  reason  to  call  in  question,  either  the  truths^ 
4  c 


|g  rilL    ORIGINAI,    AND    PRESENT 

or  the  monner  of  inculcating  them,  which  Divine  Goodness 
has  been  pleased  to  present  to  us,  through  the  medium  of 
Revelation. 

The  apostle  Peter,  in  his  2nd  Epistle,  ii.  4,  says  :  "  God 
spared  not  the  angels  that  sinned,  but  cast  them  down  to 
hfll,  and  deliveri'd  them  into  chains  of  darkness."  And 
Jude  remarks  :  "And  the  angels  that  kept  not  their  first 
estate,  but  left  their  own  habitations.  He  hath  reserved  in 
everlasting  chains,  unto  the  judgment  of  the  great  day." 

It  is  not  necessary  to  recite  the  various  passages  in  the 
Old  and  New  Testaments,  which  show  tliat  the  term  angeh, 
in  its  general  signilication,  api)lies  to  a  superior  order  of 
beings.  How  they  are  constituted  ?  what  arc  tlieir  capa- 
cities ?  and  what  could  become  a  spring  of  action  in  thera 
to  sin  ?  arc  questions  that  certainly  do  not  concern  us  ;  and 
it  is  an  evidence  of  folly  and  presumption  to  enter  into  the 
inquiry. 

But  between  their  case  and  ours — their  apostasy  and 
the  fall  of  man,  there  is  a  strikirjg  difference.  To  them, 
we  hear  of  no  promise,  no  Redemption.  To  us.  Redemption 
and  restoration  are  ofl'ered.  Man  is  still  represented  as 
drawn  into  sin  by  temptatioriy  and  not  in  consequence  of 
his  own  spontaneous  revolt.  We  have  to  contend  with  a 
powerful  adversary — powerful  in  exciting  the  passions  to 
gross  sins,  and  powerful  to  mislead,  throuirh  the  deceiv- 
ableness  of  sin.  Hence  the  propitiation  and  mediation  of 
our  Lord  Jesus  Christ— and  the  aid  of  his  Spirit  afforded 
to  enable  us  to  work  out  our  salvation. 

Behold,  therefore,  the  goodness  and  severity  of  God  ! — 
towards  the  angels  which  fell,  severity;  but  towards  fallen 
man,  drawn  into  sin  by  temptation,  goodness,  if  we  accept 
and  continue  in  his  g(MKlness.  If  we  resist  temptation, 
through  the  aid  of  Him  who  knows  how  to  succour  them 
that  are  tempted,  no  power  can  prevail  against  us.  For 
He  \sho  cnM  down  the  angels  that    kept    not  their   first 


*TATE    OF    MA>f.  19 

estate,  can  still  cast  clown  all  the  powers  of  darkness,  and 
enable  us  to  triumph  over  all  our  soul's  enemies.  But  if 
we  give  way — if  we  sin — though  the  day  of  mercy  may  be 
extended,  yet  we  have  the  awful  reflection,  that  we  have 
thus  far  advanced  to  an  assimulation  with  the  nature  of  the 
devil,  and  so  far  brought  ourselves  into  his  condemnation. 
And,  without  repentance — without  rising  out  of  this  condi- 
tion, we  must  continue  for  ever  in  a  separation  from  God, 
and  in  a  dreadful  association  or  connexion  with  the  malig- 
nant spirit. 

The  world,  the  flesh,  and  the  devil,  make  up  the  grand 
combination  of  enemies  against  which  we  have  to  contend. 
Without  pretending  to  explain  these  terms  to  their  full 
extent,  I  will  just  observe,  that  thc^esh  assails  us  by  those 
passions  and  appetites  which  we  possess,  as  constituent 
parts  of  our  fallen  nature.  These,  without  the  controlling 
influence  of  the  Spirit  of  Christ,  tend  to  excess  and  to 
wrong  objects,  and  consequently  to  sin.  The  world 
diverts  from  the  paths  of  piety,  by  the  corrupt  example  of 
those  around  us,  and  by  the  powerful  influence  of  external 
objects,  attracting  our  ajQPections  to  themselves.  The  devilf 
a  spirit  opposed  to  every  thing  of  goodness,  enters  into  our 
passions,  stimulates  them  to  evil,  gives  power  to  corrupt 
examples,  and  unreal  value  to  external  objects  ;  but,  above 
all,  draws  off  the  mind  from  the  love  of  God,  and  the 
remembrance  of  his  goodness,  and  represents  the  sublime 
enjoyments  which  are  to  be  found  in  the  Divine  Presence, 
as  to  be  dreaded  rather  than  desired.  And,  though  the 
world  or  ihejlesh  may  generally  be  the  medium,  through 
which  the  attack  is  made  on  our  fldelity  to  God  ;  yet  who- 
ever carefully  investigates  the  subject,  will  discover  certain 
impressions  and  excitements,  which  are  unmixed  satanic 
influences. 


c2 


CHAPTER    II. 

OF    REWARDS    AND    PUNISHMENTS. 


The  doctrine  of  Rewards  and  Punishments,  necessarily 
embraces  the  Immortality  of  the  Soul,  and  the  Resurrection 
from  the  dead. 

It  is  not  my  intention,  at  present,  to  enter  into  a  formal 
refutation  of  those  sceptical  reasonins^s,  which  have  been 
advanced  against  the  Immortality  of  the  Soul,  and  those 
other  Divine  truths  which  are  brought  to  light  by  the 
Gospel.  Men,  who  deny  every  thing  which  cannot  be 
attested  by  the  outward  senses,  will  deprive  themselves  of 
the  most  pure  and  dignified  enjoyments,  A\hich  tlie  Author 
of  our  existence  intended  for  us.  Nor  indeed  do  the  prin- 
ciples of  scepticism  stop  here.  There  have  been  men  of 
bright  talents,  who  might  have  beeen  ornaments  to  the  age 
in  which  they  lived  ;  but,  by  adopting  these  principles, 
they  were  led  on  from  doubt  to  doubt,  until  they  not  only 
denied  the  truths  of  Divine  Revelation,  but  were  placed  in 
the  same  jiredicanient  witli  respect  to  the  most  familiar  and 
indubitable  transactions  and  objects  around  them.  Assum- 
ing, as  a  general  proposition,  that  the  testimony  of  the 
outward  senses  does  not  amount  to  absolute  certainty,  they 
have  gone  on  to  argue,  thai  we  cannot  certainli/  knoro  any 
thing.  Those  things  which  the  common  sense  and  com- 
mon faculties  of  mankind  denomiiuite  as  facts,  occurring 
under  our  own  observation,  they  have  supposed  may  be 
only  ideas— x\\\i\  hence,  even  our  own  actions,  health,  dis- 
ease, or  broken  bones,  the  separation  from  friends  or  the 
loss  of  life,  may  be  nothing  but  notions,  in  which  there  is 
no  reality  at  all. 


OF    REWARDS    AND    PUNISHMENTS.  Si 

The  Academicks,  wlio  were  a  branch  of  the  Platonic 
school  of  philosopl^y,  "  laid  it  down  as  an  axiom,  that 
nothing  can  be  hnown  with  certainli/  :  the  Phyrrhonists 
maintained,  that  even  this  ought  not  to  be  positively 
asserted."    Ada7ns's  Viezo,  Introduction,  p.  33. 

Absurd  and  disgusting  as  these  propositions  must  appear 
to  the  enlightened  mind,  tliey  were,  even  within  the  last 
century,  dignified  with  the  name  of  Philosophy  ;  and 
volumes  were  written  to  establish,  and  to  refute  them. 

And  those  who  deny  the  doctrines  of  revealed  religion, 
cannot  maintain  their  opinions  with  greater  plausibility, 
than  that  which  was  used  to  support  the  sceptical  jargon  I 
have  mentioned — or,  in  other  words,  to  maintain  the  igno' 
ranee  of  man,  against  all  wisdom  and  against  all  truth. 

Though  human  reason  never  could  lead  the  mind  up 
to  an  acquaintance  with  God,  his  attributes,  and  his  will 
concerning  us  ;  the  means  which  He  has  provided  for  our 
redemption,  or  the  existence  of  the  spul  after  death  :  yet, 
these  things  being  revealed,  or  brought  to  light  by  the 
Gospel,  are  supportied  by  the  testimony  of  unperverted 
reason. 

But,  to  my  mind,  one  of  the  most  conclusive  arguments 
in  favour  of  Divine  Revelation  is,  that  it  goes  beyond  the 
evidences  of  the  senses,  or  the  discoveries  of  human  reason. 
It  is  an  important  argument  in  favour  of  Reason,  that  it 
opens  to  us  a  wide  field  of  knowledge,  of  action,  and  of 
enjoyment,  which  lies  beyond  the  reach  of  the  senses.     For 
this  is  one  of  the  striking  advantages  that  we  enjoy  above 
the  brute  creation.     The  same  mode  of  reasoning  will  apply 
to  Divine  Revelation,  as  exalting  our  condition  above  what 
it  could  possibly  be,  if  we  possessed  no  higher  principle 
than  reason.     For  though  reason  enlarges  our  sphere  of 
action,  of  usefulness,  and  of  enjoyment ;  yet  it  also  unfolds 
to  us  the  miseries  to  which  we  are  heirs,  more  fully  than 
the  brute  creation  can  be  made  sensible  of.     The  ox  is  led 
4  c3 


22  OF     KKWARDS     AND     l"  U  N 1 SHMENTI. 

unconscious  to  the  slauglitcr,  and  feels  nothing  of  the 
terrors  of  anticipation.  We  see  the  powerful  causes  of 
c/innge,  disappointment,  and  affliction,  that  surround  us. 
Were  there  nothing  for  the  mind  to  rest  upon,  but  such 
()l)ierls  as  come  >vithin  the  reach  of  the  senses,  and  the 
calculations  of  human  reason,  we  should  be  miserable  in- 
tleed.  It  is,  therefore,  a  source  of  jieculiar  gratitude,  that 
"Life  and  Immortality  are  brought  to  light  by  the  Gospel." 
The  beasts  possess  the  faculties  of  sense.  Man,  though  he 
possesses  these  faculties  in  an  inferior  degree,  still  rises 
above  the  brute  creation,  by  the  exercise  of  reason.  This 
£rives  him  a  commanding  advantage  over  the  rest  of 
animated  nature  ;  but  it  is  only  a  partial  advantage. 
Though  it  enlarges  his  knowledge,  his  powers,  and  his 
enjoyments,  it  also  abundantly  enlarges  his  sphere  of 
suflerings  and  distress.  It  therefore  still  remains  for  Divine 
Itevelation,  to  direct  his  views,  to  regulate  his  atl'cctions 
and  pursuits  ;  and  to  give  animation  to  his  hopes,  and 
sujiport  to  his  mind,  through  all  the  vicissitudes  that  can 
attend  him.  For,  as  Rtuson  lefids  to  discoveries  which 
never  could  be  made  by  the  senses,  so  Revelation  unfolds  to 
the  believing  mind,  truths  of  infinite  importance,  which 
must  have  remained  for  ever  hid  from  mere  human  reason. 
Without  this  source  of  intelligence,  we  are  shut  up  in 
darkness.  The  ])hilosopher  may  be  as  ignorant  as  the 
barbarian.  Wi(h  the  refinements  of  civilized  life,  with  the 
discoveries  of  science  open  to  his  view,  he  may  be  even 
more  destitute  of  knowledge  in  Divine  things,  than  the 
Irulian,  the  Hottentot,  or  the  Hindoo.  In  all  nations,  and 
in  all  ages,  "there  is  (and  has  Ixvn)  a  s|)iril  in  man,  and 
the  Irispiralion  of  the  Almighty  giveth  him  understand- 
ing." Job  xxxii.  8.  As  thus  the  capacity  and  the  intelli- 
gence are  received,  we  cannot  contemplate  the  stupendous 
works  of  nature,  or  consider  the  order  and  harmony  dis- 
played in  the  visible  creation,  without  feeling  the  concur- 


Ol'     ilEWARDS    AND    PUNISHMENTS.  23 

rent  testimony  of  nature  and  of  reason,  to  the  being  of  a 
God — liis  wisdom,  goodness,  power,  and  providence. 
Thus  the  apostle,  speaking  with  reference  to  the  gentiles, 
says  :  "  For  the  invisible  things  of  Him  from  the  creation 
of  the  world,  are  clearly  seen,  being  understood  by  the 
things  that  are  made,  even  his  Eternal  Power  and  God- 
head :  so  that  they  are  without  excuse."     Rom.  i.  20. 

Finding  ourselves  placed  in  the  vast  repository  of  his 
works,  made  subservient  to  our  wants,  and  promotive  of 
our  comfort  ;  conscious  too  of  a  mind-f  rising  above  the 
material  world,  to  its  invisible  and  incomprehensible 
Author,  we  see  much  to  impress  the  obligations  of  grati- 
tude, love,  and  adoration,  which  are  His  due  from  us. 
Feeling  these  obligations,  and,  on  looking  around  in  the 
world,  being  able  to  find,  not  Him,  but  only  the  evidences 
that  He  is,  we  see  the  necessity  of  that  communion  with 
Him,  by  which  we  can  become  acquainted  with  his  will, 
be  enabled  to  perform  it,  and  to  receive  the  consolation  of 
his  immediate  approbation.  Nor  can  we  question  the  pos- 
sibility of  such  a  communion,  between  God,  who  is  a 
Spirit,  and  the  soul  of  man,  that  is  a  spirit  also. 

Beings,  capable  of  such  communion  with  the  Deity, 
brought  up  into  converse  with  Him,  and  leavened  into  his 
Divine  nature,  must  be  designed  for  more  than  momentary 
existence.  It  cannot  be  supposed  that  the  soul  which  has 
been  raised  to  this  participation  of  the  Divine  nature,  and 
which  still,  in  humble  hope  and  animating  love,  clings 
to  its  Father  and  its  God,  will,  after  a  few  fleeting  mo- 
ments, be  cast  out  into  utter  annihilation.  No  principle 
of  reason  would  lead  to  such  a  conclusion.  And  here,  in 
the  reflection  on  the  weight  of  obligation  we  are  under,  the 
blessings  we  have  received,  and  the  high  privileges  con- 
ferred upon  us,  we  must  acknowledge  "  the  exceeding 
sinfulness  of  sin."  And  while  the  mind  looks,  with  a 
joyful  assent,  to  an  eternity  of  happiness,  it  cannot  deny, 
4  c4 


24  OF    REWARDS    AND    PUNISHMENTS. 

however  awful  the  idea,  the  possibility  of  an  eternity,  in 
a  state  of  separation  from  the  Divine  Presence. 

H.  Tuke,  in  his  "  Principles  of  Religion,"  p.  17,  says  : 
"  But  notwithstanding  these  and  other  arguments  which 
might  be  adduced,  in  support  of  those  two  first  principles 
of  religion,  (the  belief  in  God,  and  a  future  state,)  the  soul 
seems  most  fully  to  rest  upon  and  enjoy  them,  when  they 
are  felt  as  objects  of  faith,  rather  than  of  reason.  They 
then  become  like  self-evident  truths,  for  which  our  own 
feelings  are  the  best  support,  and  which  act  in  concert 
with  that  declaration  :  '  Without  faith  it  is  impossible  to 
please  Him  :  for  he  that  cometh  to  God  must  believe  that 
He  is  ;  and  that  He  is  a  rewarder  of  them  that  diligently 
seek  Him.'  Jhb.  xi.  6.  And  we  ought  ever  to  remember, 
after  all  our  reasonings  on  these  subjects,  that  *  Life  and 
Immortality  are  brought  to  light  by  the  Gospel.'  " 

The  Immortality  of  the  Soul,  and  the  Resurrection  both 
of  the  just  and  the  unjust,  are  the  standing  doctrines  of  the 
New  Testament  ;  and  these  doctrines,  as  set  forth  in  the 
Scriptures,  we  firmly  believe.  In  these  Sacred  Writings  we 
are  informed,  that  "  the  dust  shall  return  to  the  earth  as  it 
was,  and  the  spirit  shall  return  unto  God  who  gave  it  :  " 
Eccl.  xii.  7.  "  for  flesh  and  blood  cannot  inherit  the 
kinirdom  of  heaven,  neither  doth  corruption  inherit  incor- 
niption."  1  Cor.  xv.  50.  The  apostle  Paul,  in  speaking 
on  this  subject,  in  the  same  chapter,  says  :"  But  some  will 
say,  How  are  the  dead  raised  up,  and  with  what  body  do 
they  c(.me  ? "  To  this  he  replies  :  "  Thou  fool  !  "—a 
merited  reproof  to  those  who  are  curiously  endeavouring 
to  be  wise  beyond  what  is  revealed.  WilJiout  answering 
the  questi(m  in  direct  terms,  the  apostle  brings  into  view 
the  germinating  process  of  grain,  that  is  sown  in  the  earth: 
"Thou  sowest  not  that  body  that  shall  be,  but  bare  grain." 
And  (his  savic  l)are  grain,  we  know,  never  rises.  But  the 
vegetative   principle    which   it  contains,  becomes  evolv- 


OF    REWARDS    AND    PUNISHMENTS.  25 

ed — the  new  plant  springs  up — the  body  of  the  original 
grain  undergoes  a  decomposition,  and  again  passes  into  its 
first  elements.  Thus  also  the  apostle  tells  us,  that  "  God 
giveth  it  a  body  as  it  hath  pleased  Him.  So  also  is  the 
Resurrection  of  the  dead  :  it  is  sown  in  corruption  ;  it  is 
raised  in  incorruption. :  it  is  sown  in  dishonour ;  it  is  raised 
in  gtory  :  it  is  sown  in  weakness  ;  it  is  raised  in  power  : 
it  is  sown  a  natural  body  ;  it  is  raised  a  spiritual  body." 
(Or,  as  W.  Penn,  on  the  authority  of  Beza,  tells  us  it  should 
be  translated :  "  a  natural  body  is  sown,  a  spiritual  body  is 
raised.")  "  There  is  a  natural  body,  and  there  is  a  spiritual 
body."  1  Cor.  xv.  Thus  with  the  apostle,  we  believe  in 
the  resurrection  of  a  spiritual  body.  What  that  body  is^ 
or  is  to  be,  we  leave  to  Him  who  will  give  it  as  it  shall 
please  Him. 

And  as,  in  a  future  state  of  existence,  we  shall  be  spiritual 
beings,  so  we  believe  our  habitations  will  be  adapted  to 
our  condition. 

That  there  should  be  habitations  for  spiritual  beings,  is 
not  more  mysterious  than  that  spirits  should  be  connected 
with  matter.  And  yet  we  know  such  a  connexion  does 
exist  between  the  soul  and  body. 

We  are  aware  that  there  are  many  wild,  speculative 
opinions,  as  well  as  gross  ideas,  respecting  the  habitation 
of  the  soul  after  death.  Some  may  be  so  weak  and  low  in 
their  conceptions,  as  to  imagine  that  the  metaphors,  by 
which  invisible  things  are  illustrated  by  visible,  are  to  be 
taken  literally,  and  thus  fancy  to  themselves  material  beings 
and  places  :  while  others,  more  philosophically,  as  they 
suppose,  refine  away  every  thing,  till  realities  are  called 
in  question.  The  Society  of  Friends  are  not  chargeable 
with  either  of  these  extremes.  As,  on  one  hand,  they  never 
"went  into  the  low  and  gross  ideas  that  have  been  suggested, 
so,  on  the  other,  when  they  have  been  charged  with  deny- 
ing any  heaven  or  hell  but  what  was  within  them,  they 


i^  Of    KEHAUUH    AND    PUNISHMENTS. 

positively  denied  the  charge,  declaring  it  "  a  downright 
falsehood,  and  gross  cahunny."      l^ide  Barclai/^s  Works 

The  Divine  Master,  in  order  to  comfort  his  immediate 
foUowers,  told  them  :  "  In  my  Father's  house  are  many 
mansions  ;  if  it  were  not  so  I  would  have  told  you.  I  go 
to  prfj)arc  a  place  for  you."  John  xiv.  2.  What  or 
where  this  place  may  be,  is  not  our  business  to  inquire  with 
curious  and  vain  philosophical  speculation.  To  those  who 
indulge  in  such  speculations,  the  reproof  of  the  apostle, 
*'  Thou  fool !  "  will  as  properly  apply  as  in  the  case  of  the 
query,  "  Hpw  are  the  dead  raised  up,  and  with  what  body  do 
they  come  ? "  For  if  it  belongs  to  God  to  give  it  a  body  as 
it  Jiath  pleased  Him,  so  it  belongs  to  Him  only,  to  prepare 
a  j)lacc  for  us,  according  to  his  own  inscrutable  wisdom. 

Before  I  close  this  subject,  it  seems  proper  to  remark, 
that  the  Society  have  always  considered  it  improper  to 
indulge  in  speculation  on  subjects  connected  with  religion, 
which  Divine  Goodness  has  not  seen  fit  to  reveal  :  "For  the 
secret  things  belong  to  the  Lord  our  God  ;  but  those  things 
\slii(h  are  revealed,  belong  unto  us  and  to  our  children." 
JJtnl.  xxix.  yO.  A  fondness  to  become  wise  in  things  not 
necessary  to  be  known,  very  early  obtained  admission 
into  the  human  mind,  and  still  forms  a  prominent  trait 
in  the  character  of  the  natural  man.  13ut  the  humble 
Christian,  instead  of  dwelling  on  the  in(piiry  otihv/iozc, 
the  .v//rt/,  and  the  ziliere,  can  repose  in  conlidence,  that 
when  he  shall  have  passed  the  time  of  his  probation  here, 
he  may  connnit  his  spirit  into  the  hands  of  a  faithful 
Creator. 

We  are  placed,  in  this  litV,  in  a  state  of  [)robation  ;  and 
though  that  probation  will  soon  pass  over,  yet  the  state 
of  being  to  which  we  are  approaching  is  of  eternal  dura- 
tion. And  as  we  enter  on  the  boundless  ocean  of  eternity, 
we  enter  it  under  one  of  thefce  awful  sentences  :  "  He  that 


OF    REWARDS    AND    PUNISHMENTS.  27 

is  unjust,  let  him  be  unjust  still;  and  he  which  is  filthy,  let 
him  be  filthy  still  :"  or,  "  He  that  is  righteous,  let  him  be 
righteous  still ;  and  he  that  is  holy,  let  him  be  holy  still." 
Rev.  xxii.  11.  And  this  day  of  solemn  retribution  is  hastily 
approaching  to  us  all ;  as  it  is  written  :  "  Behold  !  I  come 
quickly  ;  and  my  reward  is  with  Me,  to  give  every  man 
according  as  his  work  shall  be."     ib,  12. 

The  Divine  Master  particularly  mentions  some  offences 
that  should  not  be  forgiven,  either  in  this  world  or  in  the 
world  to  come.      Vide  Matt.  xii.  32.  Luke  xii.  10. 

The  wicked  are  represented  as  having  their  portion 
"  where  their  worm  dieth  not,  and  where  the  fire  is  not 
quenched  ;  "  but  "  the  smoke  of  their  torment  ascendeth  up 
for  ever  and  ever."  Vide  2  Thess.  i.  9.  2  Pet.  ii.  17.  Jude 
13.  Rev.  xix.  3,  xx.  10.  See  also  that  interesting  pas- 
sage. Matt.  XXV.  from  verse  31  to  46  :  concluding  with 
these  striking  expressions  :— "  And  these  shall  go  away  into 
everlasting  punishment,  but  the  righteous  into  life  eternal.'' 
Here  it  is  clearly  asserted  that  the  righteous  are  admitted 
into  life  eternal,  while  the  wicked  go  into  everlasting 
punishment. 

It  has  been  remarked  by  a  celebrated  writer  : 

"  What  ardently  we  wish,  we  soon  believe." 

But  however  pleasing  it  may  be  to  those  who  cling  to 
sinful  pleasures,  to  suppose  that  the  judgments  of  the 
Almighty  in  another  state  of  existence,  are  temporary  and 
will  soon  pass  over — however  they  may  resort  to  inventions 
to  find  out  expedients  and  plausibilities,  in  the  doctrine 
of  purgatory,  or  the  transmigration  of  souls,  or  the  expia- 
tion of  sins  by  the  present  inconvenience  of  vice ;  such 
schemes  and  notions  are  but  human  contrivances,  that  may 
indeed  amuse  them  for  awhile;  but  which  they  cannot  carry 
with  them  beyond  the  grave. 

On  the  manner  in  which  we  pass  the  time  of  our  proba- 
tion here,  our  final  happiness  or  misery  depends.     How 


^  OF    REWARDS    AND    PUNISHMENTS. 

vain,  how  tU-lusivc  is  the  idea  !- that  any  may  slight  the 
offiTs  orKodenuiiiir  Love,  and  "  crucify  to  themselves  the 
Son  of  (Jod  afresh,  and  put  Him  to  open  shame" — squan- 
derinir  away  the  invaluable  time,  which  was  given  them  to 
work  out  their  salvation  with  fear  and  trembling  ;  relying 
on  another  opportunity  to  be  afforded,  in  some  new  body, 
or,  perhaps,  in  some  new  world  !  Such  an  idea  seems 
directly  calculated  to  lay  waste  the  responsibility  of  man, 
which  forms  one  of  the  powerful  motives  to  circum- 
spection and  perseverance  in  well-doing. 

Different,  far  different  from  these  enervating  and  sin- 
pleasing  speculations,  are  the  views  which  are  presented 
to  us  through  the  medium  of  Divine  Revelation.  Though 
unmixed  and  endless  felicity  on  the  one  hand,  and  an 
eternal  separation  from  God  and  happiness  on  the  other, 
are  represented  as  dependant  on  the  manner  in  which  we 
pass  the  time  of  our  sojourning  here— that  time,  with  its 
conflicts  aiul  sufferings,  in  adorable  goodness  and  con- 
descension, is  made  short.  We  arc  not  detainetl  for  ages 
in  this  troubled  scene.  A  few  short  days  or  fleeting  years 
are  permitted  to  roll  over  us — a  few,  comparatively,  ear- 
nest breathings  to  rise  to  heaven — a  few  painful  conflicts 
to  be  endured— and  a  little  space  filled  up,  in  persevering 
integrity  to  God,  and  in  putting  on  his  Divine  nature  !  So 
short  is  human  life,  compared  f*  ilh  that  state  of  being  to 
which  it  leads,  that  we  seem  only  to  be  called  upon  to 
arise.,  tcas/i,  and  be  clothed,  before  we  leave  this  state  of 
weakness  and  of  conflict. 

On  the  other  hand,  though  huninn  life  is  thus  transitory 
— tlunigh  the  race  of  the  \Ni(ked  is  short — yet  they  have 
time  enough  to  make  a  decided  choice.  Nor  is  this  all  : 
they  are  called  and  invited  to  holiness  by  the  Grace  of 
CJod  that  brings  salvation— convincing  them  of  sin,  in- 
clining them  to  virtue,  and  giving  them  ability  to  overcome 
every  temptation.     To  adopt  a  figurative  mode  of  cxpres- 


OF    REWARDS    AND    PUNISHMENTS.  29 

sion,  used  by  R.  Barclay,  the  Apologist — they  are  not  only 
convinced  of  sin,  and  inclined  to  righteousness,  but  the 
Redeemer  lays  hold  on  them,  and  would  raise  them  out  of 
their  pollutions,  and  free  them  from  every  entanglement,  if 
they,  on  their  part,  only  will  not  resist  the  operations  of 
this  Redeeming  Power.  But  if  they  refuse  to  be  thus  sepa- 
rated from  their  corruptions — if  they  resist  the  hand  thus 
laid  upon  them  in  adorable  goodness — the  consequence 
must  be  their  own.  The  blackest  crime  that  marks  the 
depravity  of  man,  is  committed  in  a  few  moments.  Nor 
was  it  a  protracted  period  formerly,  in  which  the  Jews 
rejected  the  Messiah,  and  put  Him  to  the  death  of  the 
cross  ;  and  this  as  effectually  sealed  their  condemnation, 
as  if  they  had  been  employed  in  it  for  ages.  And  thus  it  is 
with  all  others.  If  they  reject  and  destroy  the  Life  of  Jesus 
in  themselves,  the  act  is  complete  in  itself,  whether  it  be 
done  in  a  short  or  protracted  period  of  time.  They  make 
that  separation  between  God  and  their  own  souls,  which 
must  continue  for  ever.  How  preposterous  would  be 
the  idea,  that,  because  the  chief  priests  and  rulers  of 
the  Jews  condemned  and  crucified  our  Lord  in  the  short 
space  of  a  few  hours,  it  would  therefore  have  been  con- 
sistent with  the  attributes  of  the  Deity,  to  allow  them  the 
opportunity  of  going  over  the  whole  transaction  again. 
And  yet  it  would  be  as  inconsistent  with  the  Divine  Char- 
acter, to  permit  this  to  be  done  spiritually,  as  outwardly  : 
for  it  is  as  really  a  crucifying  of  the  Lord  Jesus,  as  that 
which  was  perpetrated  by  the  Jews  without  the  gates  of 
Jerusalem. 

How  awful  is  the  consideration  of  this  important  subject ! 
to  despise  and  reject  the  Heavenly  Visitation,  and  finally 
destroy  the  only  possible  means  of  Salvation  !  The  measure 
of  Grace  thus  given  to  each  individual  as  the  means  of 
salvation,  is  the  purchase  of  Christ's  death.  If  this  is 
destroyed,  is  Christ  again  to  sufier  in  the  flesh  !  or  did  the 


30  OI'    REWARDS    AND    PUNISHMENTS. 

apostle  say  truly,  that  "  there  reraaincth  no  more  sacrifice 
lor  sin;  but  u  certain,  fearful  lookintr  for  of  judii;ment,  and 
fiery  indit^nation,  which  shall  devour  the  adversaries  !" 
Heb.  X.  27.  Hence  the  exceeding  sinfulness  of  sin,  and 
the  eternal  duration  of  its  consequences. 

How  short,  how  fleeting,  are  the  moments  of  vanity,  and 
how" low  the  gratifications,  for  -which  the  dreadful  penalty 
it  incurred  :  "  Depart  from  Me,  ye  cursed,  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels  !"  Malt.  xxv. 
41.  How  shocking  to  reflect,  with  what  wild  infiituation 
thousands  arc  spurning  the  oflfers  of  Redeeming  Love  and 
eternal  felicity,  and  rushing  headlong,  in  the  pursuit  of 
delusive  objects,  to  the  abyss  of  ruin  ! 

But,  on  the  oilier  hand,  it  is  a  cheering,  animating  reflec- 
tion, that  the  Christian  warfare  will  soon  be  over  :  "Yet  a 
little  while,  and  He  that  shall  come  will  come,  and  will 
not  tarry."  "  Behold  !  I  come  quickly,  and  my  reward  is 
with  Me."  And  how  sweet  is  the  responding  language  : 
"  Even  so,  come.  Lord  Jesus  !"  Well  might  the  apostle 
say  :  "  The  sufl'erings  of  the  present  time  are  not  worthy 
to  be  compared  with  the  glory  that  shall  be  revealed  in 
us."     Rom.  viii.  18. 

Let  us  then,  warned  by  the  dreatlful  consequences  of 
disobedience,  and  animated  by  the  hopes  of  the  Gospel, 
press  thronjrh  every  crowd  of  difliculties  ;  "  looking  unto 
Jesus,  the  Author  and  Finisher  of  our  faith  ;  who,  for  the 
joy  that  was  set  before  Him,  endured  the  cross,  despising 
the  shame,  and  is  set  down  on  the  right  hand  of  the  throne 
of  (iod  ;"  Jhh.  xii.  '2.  and  who  has  promised  :  "  To  him 
that  overcometh,  will  1  grant  to  sit  with  Me  in  my  throne  ; 
even  as  I  also  overcame,  and  am  set  down  with  my  Father 
in  His  throne."  Rex.  iii.  i?l. 


CHAPTER  III. 


OP  THE  UNIVERSALITY  OF  GRACE,  OR,  THE  POSSIBILITY 
OF    SALVATION    TO    ALL    MEN. 

We  believe  that  Salvation,  through  Jesus  Christ,  is  freely 
offered  to  all  men.  The  Gospel  is  emphatically  good 
tidings  of  great  joj/ — embracing  all  people  in  its  blessed 
operation.  For,  "  as  by  one  man  sin  entered  into  the 
world,  and  death  by  sin — -and  so  death  passed  upon  all 
men  ;"  JRo7n.  v.  12  ;  so  all  men  stood,  or  stand,  in  need  of 
a  Saviour.  And  as  the  disease,  or  "  death,"  reached  to  all 
men  ;  so  the  remedy  which  was  provided,  reached  also  unto 
all.  To  this  the  Scriptures  bear  ample  testimony  in  divers 
places  ;  for  they  expressly  declare,  that,  "  As  in  Adam 
all  die,  so  in  Christ  shall  all  be  made  alive."  1  Cor.  xv.  22. 
And  "  as,  by  the  offence  of  one,  judgment  came  upon  all 
men  to  condemnation  ;  even  so,  by  the  righteousness  of 
One,  the  free  gift  came  upon  oilmen  unto  justification  of 
life."  Rom.  V.  18. 

The  declaration  to  the  Children  of  Israel,  as  delivered 
by  Moses,  Iq  Deut.  xxx.  19,  is  very  striking  :  "I  call  hea- 
ven and  earth  to  record  this  day  against  you,  that  I  have 
set  before  you  life  and  death,  blessing  and  cursing  ;  there- 
fore choose  life,  that  both  thou  and  thy  seed  may  live." 

The  18th  chapter  of  Jeremiah  contains  the  following 
declaration  :  "  At  what  instant  I  shall  speak  concerning  a 
nation,  and  concerning  a  kingdom,  to  pluck  up,  and  to 
pull  down,  and  to  destroy  it — if  that  nation  against  whom 
I  have  pronounced,  turn  from  their  evil,  I  will  repent  of  the 
evil  that  I  thought  to  do  unto  them.  And  at  what  instant 
I  speak  concerning  a  nation  and  concerning  a  kingdom, 


32  THE    UNIVERSALITV    OF    GRACE. 

to  build  and  to  plant  it,  if  it  do  evil  in  my  sight,  that  it 
obey  not  Jny  voice,  then  I  will  repent  of  ihc  good  where- 
with I  said  I  would  benefit  them."  r.  7-10.  The  18lh  and 
33rd  chapters  of  E/.ekiel,  are  almost  entirely  taken  up  with 
declarations  of  the  same  kind. 

Our  Lord  Himself  declared  :  "  God  so  loved  the  world, 
that  He  sent  his  only  begotten  Son,  that  whosoever  be- 
lieveth  in  Him  should  not  perish,  but  have  everlasting 
life."  And,  as  if  to  put  the  subject  beyond  all  doubt,  He 
added  :  "  For  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world,  but  that  the  world  through  Him  might  be 
saved."  John  iii.  15,  17.  "  He  is  the  Propitiation  for  our 
sins,  and  not  for  ours  only,  but  also  for  the  sins  of  the 
whole  world."  1  John  ii.  2. 

"  The  manifestation  of  the  Spirit  is  given  to  enery  man, 
to  profit  withal."  1  Cor.  xii.  7. 

"  Tiiat  was  the  True  Light,  which  lighteth  cxery  man 
that  Cometh  into  the  world."  John  i.  9. 

As  the  Divine  Image  was  lost  by  transgression,  the  means 
of  Redemption  were  provided.  And  as  "God  is  no  re- 
specter of  persons,"  those  means  must  have  been  applicable 
to  all  who  stood  in  need  of  them.  Else  the  remedy  was 
inadeijuate  to  the  occasion  ;  which  we  cannot  suppose,  and 
which  the  apostle  strongly  disproves.  The  whole  human 
family  stood  in  the  same  relation  to  their  Creator.  They 
were  equally  His  by  creation,  and  they  were  equally  in 
need  of  his  Redeeming  Love;  without  which  none  could 
be  saved.  And  as  "  the  Lord  is  good  \o  all,  and  his  tender 
mercies  are  over  all  his  works,  Ps.  cxlv.  9,  He  left  none 
destitute  of  the  interposition  of  his  saving  Grace  :  "for," 
says  the  apostle,  "the  Grace  of  God  that  bringeth  salva- 
tion, hath  ajjpcared  to  all  men."  TU.  ii.  11.  And,  as  saith 
the  Scripture  :  "  Christ  died  for  all."  2  Cor.  v.  15. 

The  apostle  very  strongly  reasons  from  analogy,  in 
Rom.  V.  that  as  the  cfl'ects  of  Adam's  transgression  ex- 


THE    UNIVERSALITY    OF    GRACE.  33 

tends  to  all  men,  so  the  benefits  of  Christ's  coming  are 
equally  extensive. 

If  then  the  premises  and  conclusion  of  the  apostle  are 
true,  it  must  be  admitted  that  those  who  never  heard  the 
history  of  Adam's  transgression,  are  affected  by  it.  (  Vide 
Original  and  Present  State  of  Man.)  And  who  will  deny 
'this,  since  the  proneness  to  sin  and  the  practice  of  sin,  are 
abundantly  prevalent  among  those  who  are  destitute  of  this 
knowledge  ?  for  the  grand  enemy  of  man's  happiness  is 
not  limited  in  his  operations,  to  any  class  of  the  human 
family.  And  upon  every  principle  of  sound  reasoning  we 
must  also  admit,  that  the  apostle  was  equally  correct  in 
maintaining,  that  the  benefits  of  Christ's  coming  were  as 
extensive.  If  the  one  was  not  confined  to  the  historical 
knowledge  of  the  remotely  inducing  or  procuring  cause, 
why  should  the  other  be  ?  The  one  was  a  spiritual  malady — 
the  other  a  spiritual  remedy.  The  one  originated  in  the 
malice  of  the  arch-enemy — the  other  emanated  from  the 
love  of  God.  And  who  will  say  that  the  malady  could 
extend  to  subjects  to  whom  the  remedy  could  not  be  ap- 
plied ? — or  that  Satan,  being  allowed  to  carry  on  his  work 
without  being  limited  to  external  means,  has  completely 
fortified  himself  in  a  large  proportion  of  the  human  family, 
by  keeping  out  the  historical  knowledge  of  certain  facts, 
without  which  outward  knowledge,  the  love  of  God  in 
Christ  Jesus  could  not  be  extended  to  them  ? 

We  believe  that  the  power  and  goodness  of  the  Almighty, 
are  not  limited  to  external  means — that,  though  He  con- 
descends to  make  use  of  instruments,  yet  no  flesh  can  glory 
in  his  presence.  The  Divine  language,  through  the 
prophet  Isaiah,  is  peculiarly  striking  :  "  I  looked,  and 
behold !  there  was  no  man  ;  and  I  wondered  that  there  was 
no  intercessor  :  therefore  mine  own  arm  brought  salvation." 
Thus  it  is  that  He  looks  upon  those  who  have  none  to  help 
them  ;  and  thus  He  interposes  his  own  Almighty  arm  for 
4  D 


51  THE    UNIVERSALITY    OF    GRACE. 

their  salvation.  His  love,  unbounded  as  liis  power,  leaves 
no  corner  of  the  earth  uiivisitcd.  "  Have  they  not  heard  ?" 
saith  the  apostle,  and  then  answers  the  question  himself : 
"Yea,  verily;"  asserting  that  the  message  of  the  Gospel 
had  been  extended  to  the  very  ends  of  the  earth  ;  which 
could  not  apply  to  the  preaching  of  the  apostles  :  nor  can 
it  be  said,  to  the  present  day,  as  respects  the  outward  pro- 
pagation of  the  doctrines  of  Christianity.  And  yet  it  was 
true  of  the  Grace  of  God  which  brings  salvation,  which 
has  appeared  to  all  men,  and  teaches  to  deny  ungodliness 
and  worldly  lusts,  antl  to  live  soberly,  righteously,  and 
godly,  in  this  present  world.  These  embrace  the  great 
duties  we  owe  to  God  and  man.  A  corroborating  testi- 
mony is  found  in  Col.  i.  23,  where  the  apostle  declares  that 
"  the  Gospel  was  preached  to  (or  in)  every  creature  under 
heaven." 

The  apostle  Peter  also,  when  brought  to  reflect  on  the 
condition  of  the  gentiles,  cut  off  as  they  were  from  many 
advantages  which  the  Jews  possessed,  though  he  had  sup- 
posed that  the  Divine  favour  was  limited  to  these  outward 
means,  ^et,  when  he  was  enabled  to  reflect  on  the  situation 
of  this  part  of  the  human  family,  and  to  understand  the 
Divine  (character,  he  exclaimed  :  "  Of  a  truth  I  perceive 
that  God  is  no  respecter  of  persons  ;  but  in  every  nation,  he 
that  feareth  Him  and  worketh  righteousness,  is  accepted 
with  Him."  Acts  x.  34,  33.  This  could  not  apply  to  the 
household  of  Cornelius  alone  ;  nor  could  it  be  predicated 
on  the  belief  of  the  general  diflusion  of  the  knowledge  of 
Christianity,  at  some  remote  period  of  time  :  for  being  ex- 
pressed in  the  present  tense,  it  applied  to  the  time  then 
present ;  and  including  everj/  nation^  it  certainly  applied  to 
those  where  Christ  had  not  been  named.  To  this  also 
agrees  another  testimony  of  the  apostle  Paul,  where  he 
brings  into  view  the  gentiles  who  had  not  the  law,  yet 
doing  the  things  contained  in  the  law  ;  and  proving,  from 


THE    UNIVERSALITY    OF    GRACE.  35 

reasoning  on  facts  like  these,  that  they  had  the  work  of 
the  law  written  in  their  hearts.  Here  we  are  to  observe, 
that  they  had  not  the  full  knowledge  of  the  dispensations  of 
God  to  mankind,  and  yet  they  had  the  law  written  in  their 
hearts.  And  He  who  is  just  and  equal  in  all  his  ways,  has 
made  known  his  determination  to  deal  with  his  dependent 
creatures,  according  to  the  means  of  improvement  con- 
ferred upon  them.  Where  much  is  given,  much  will  be 
required.  Hence,  they  that  have  the  law  will  be  judged 
by  the  law ;  and  they  that  are  without  the  law,  shall  be 
judged  without  the  law.  ( Vide  Art.  Of  the  Scriptures.) 

Having  thus  touched  on  the  condition  of  the  heathen 
world,  it  may  not  be  improper  to  make  a  few  observations 
on  the  condition  of  infants. 

And  in  the  first  place,  it  may  be  remarked,  that  that  Seed 
of  Grace,  "which  is  the  purchase  of  Christ's  death," 
(Bare.  ApoL  prop.  vii.J  or,  in  the  language  of  the  apostle, 
"  the  Tree  Gift  that  has  come  upon  all  men,"  Rom.  v.  18.  is 
an  operative  and  Redeeming  Principle.  Though  when 
speaking  oi moral  agents^  we  press  the  necessity  of  obedi- 
ence, which  leads  to  worlcs  of  righteousness,  as  this  is  always 
the  effect  produced  in  moral  agents,  when  the  principle  of ' 
Divine  Life  is  not  resisted  ;  yet,  when  we  trace  effects  to  their 
cause — when  we  go  back  to  the  first  spring  of  action,  as 
well  as  cause  of  salvation,  we  ascribe  all  to  the  Grace  of 
God,  and  nothing  to  the  will  or  works  of  the  creature,  when 
considered  as  such.  The  parable  of  the  leaven  hid  in 
three  measures  of  meal,  is  an  illustration  of  this  doctrine. 
The  leaven,  by  its  own  operation,  leavened  and  brought 
the  meal  into  its  own  nature,  and  into  an  activity,  if  we  may 
use  the  expression,  exactly  conformable  to  the  properties 
and  action  of  the  leaven.  Here  the  meal,  being  a-Jit  sub- 
ject, and  also  a  passive  subject,  was  brought  into  the  one- 
ness. But  all  the  eflfects  produced,  were  to  be  ascribed  to 
4  D  2 


36  THE    UNIVERSALITY    OF    GRACE. 

the  active  principle  thus  introduced  into  it.  This  exactly 
applies  to  us  as  moral  agents. 

The  salvation  of  infants  depends  on  the  same  principle, 
and  dift'ers  from  that  of  persons  who  have  attained  to  years 
of  religious  understanding,  in  no  other  respect  than  what 
arises  from  the  respective  capacities  of  each  individual. 
We  agree  that  every  soul  that  comes  into  the  world,  does 
need  a  Saviour.  We  believe  also  that  every  soul,  as  it 
comes  into  the  world,  is  an  object  of  Redeeming  Love. 
And  as  we  inherit  the  seed  of  sin,  ( Vide  Original  and 
Present  State  of  3Ian,)  so  through  Jesus  Christ,  we  are 
heirs  of  that  Seed  of  Grace,  which  is  the  efficient  cause  of 
salvation  to  all  that  are  saved.  If  infants  therefore  receive 
the  one,  and  we  agree  that  they  do,  tliey  must  also  re- 
ceive the  other,  as  "  the  Free  Gift  that  has  come  upon  all 
men  to  justification."  This  Gift  or  remedy  must  be,  as  the 
apostle  testifies,  as  extensive  as  the  cause  it  was  designed 
to  remove. 

Thus,  the  Seed  of  the  kingdom,  as  a  Redeeming  Principle, 
is  placed  in  the  heart  of  every  individual,  ready  to  expand 
with  the  opening  faculties  of  the  soul,  and  to  take  the 
government  of  it,  from  the  first  dawn  of  intellectual  life. 

In  maturer  age,  when  these  two  principles  begin  to  exert 
their  respective  powers,  the  principle  of  Light  and  Life,  if 
not  resisted  by  the  individual,  will  overpower  and  eradi- 
cate the  principle  or  seed  of  evil.  As,  in  all  stages,  it  is 
the  "stronger,"  so  in  this  first  stage  of  human  life,  where  it 
has  not  been  resisted— where  it  stands  just  as  the  gift  and 
means  of  salvation,  provided  by  our  Heavenly  Father,  it 
must  be  sufficient  for  salvation. 

Thus,  through  Jesus  Christ,  a  remedy  sufficient  for  sal- 
vation has  been  ])rovided  for  every  individual  soul ;  and 
nothing  but  individual  disobedience  can  deprive  us  of  the 
offered  salvation. 

"  This  is  the  conilcmnntion,  that  Light  is  come  into  the 


THE    UNIVERSALITY    OT    GUACE.  37 

world,  but  men  love  darkness  rather  than  Light,  because 
their  deeds  are  evil."  John  viii.  16.  Under  this  condem- 
nation children  cannot  come,  until,  attaining  to  the  condi- 
tion of  moral  agents,  they  love  darkness  rather  than  Light. 
And  let  it  be  remembered,  that  this  Redeeming  Principle 
they  receive  from  Christ,  and  not  from  their  parents,  either 
by  nature,  or  by  any  promises  Ihey  can  make  for  them,  or 
any  ceremonies  they  can  cause  to  be  performed  over  them. 

The  doctrine  of  the  possibility  of  salvation  to  all  men,  is 
essential,  to  be  consistent  with  the  attributes  of  the  Deity  ; 
because  He  cannot  be  represented  as  merciful,  or  just,  or 
equal  in  his  ways,  if  this  principle  be  denied.  He  cannot 
be  represented  as  merciful  to  those  to  whom  He  extends  no 
mercy — or  just,  in  punishing  those  who  do  his  will — or 
equal,  in  dispensing  happiness  to  one  and  misery  to 
another,  when  both  stand  in  the  same  relation  to  Him. 

It  is  not  intended  to  make  the  present  a  controversial  work ; 
and  yet  it  seems  difficult  to  place  the  subject  in  a  proper 
point  of  view,  without  noticing  the  opposite  doctrine.  This 
doctrine  supposes  salvation  is  not  possible  to  all ;  but  that  the 
final  happiness  or  misery  of  mankind,  and  their  actions  in 
this  life,  are  fixed  by  an  unchangeable  decree  from  all 
eternity  :  *— that  the  will  of  God  is  properly  divided  into 

*  I  shall  not  refer  to  authors  that  are  out  of  print ;  but  as  A.  Toplady  is  a 
modern  writer,  and  has  made  numerous  quotations  from  Calvin  and  other 
writers  of  that  day,  [  shall  look  no  further  than  to  his  doctrine  of  Absolute 
Predestination,  &c.  "  translated  in  great  measure  from  the  Latin  of  Jerom 
Zanchius."  He  says:  "  Since,  as  was  lately  observed,  the  determining  will  of 
God,  being  omnipotent,  cannot  be  obstructed  or  made  void  ;  it  follows  that  He 
never  did,  nor  does  He  now,  will  that  every  individual  of  mankind  should  be 
saved."  p.  23.  ' '  God,  as  we  have  before  proved,  wills  not  the  salvation  of  every 
man;  but  gave  his  Son  to  die  for  them  whose  salvation  He  willed  :  therefore 
his  Son  did  not  die  for  every  man."  p.  24.  "  From  what  has  been  laid  down  it 
follows,  that  Austin,  Luther,  Bucer,  the  scholastic  divines,  and  other  learned 
writers,  are  not  to  be  blamed  for  asserting  that  God  may,  in  some  sense,  be  said 
to  will  the  being  and  commission  of  sin."  p.  25. 

"  Reprobation  denotes  *  *  *  God's  eternal  preterition  of  some  men, 
when  He  chose  others  to  glory  ;  and  his  predestination  of  them  to  fill  up  the 
measure  of  their  iniquities,  and  then  to  receive  the  just  punishment  of  their 

4  D  3 


3S  THE    UNIVERSALITY    OF    GRACE. 

secret  and  revealed  ;  and  these  do  not  always  correspond, 
or,  as  it  is  expressed,  "arc  apparently  dill'erent."  The  re- 
zeaUd  will,  they  say,  embraces  the  Divine  commands  and 
precepts.  Tlic  secret  will  fixes  the  event  beyond  the  pos- 
sibility of  change  or  contingency.  Thus,  when  a  com- 
mand, or  warning,  or  invitation,  is  given  to  the  reprobate, 
or  those  who  are  finally  lost,  this  is  called  ihc  revealed \\ ill 
of  God.     But  the  secret  will  renders  it  absolutely  impos- 

crimes :  even  destruction  from  the  Presence  of  the  Lord,  and  from  the  glory  of 
his  power,"  &c.  p.  48. 

"  We  assert,"  "  that  there  is  a  predestination  of  some  particular  persons  to 
LIFE,  for  the  praise  of  the  glory  of  Divine  Grace ;  and  a  predestination  of  other 
particular  persons  to  death  ;  which  death,  of  punishment,  they  shall  inevitably 
undergo,  and  that  justly  on  account  of  their  sins."  p.  53. 

"  Wc  assert  that  the  number  of  the  elect,  and  also  of  the  reprobate,  is  so 
fixed  and  determinate,  that  neither  can  be  augmented  or  diminished."  p.  59. 
"  That  the  decrees  of  election  and  reprobation  are  immutable  and  irresistable." 
p.  60.  "  Not  one  of  the  elect  can  peribh  ;  but  they  must  all  necessarily  be 
saved."  "  Now  that  is  said  to  be  necessary,  which  cannot  be  otherwise  than 
it  is,"  p.  55, 

"  God  did,  from  all  eternity,  decree  to  leave  some  of  ,\dam's  fallen  posterity 
in  their  sins,  and  to  exclude  them  from  participation  of  Christ  and  bis  benefits." 
p.  70. 

"  Some  men  were,  from  all  eternity,  not  only  negatively  excepted  from  a 
participation  of  Christ  and  his  salvation  :  but  positively  ordained  to  continue 
in  their  natural  bl'ndness,  hardness  of  heart,  &c.  and  that  by  the  just  judgment 
of  God."     "  His  permission  is  a  positive,  determinate  act  of  his  will."  p.  72. 

"  The  non-elect  were  predestinated,  not  only  to  continue  in  final  impenitency, 
sin,  and  unbelief;  but  were,  likewise,  for  such  their  sins,  righteously  appointed 
to  infernal  death  hereafter."  p.  73.  "  God's  predestination  is  most  certain  and 
unalterable  ;  so  that  no  elect  person  can  perish,  nor  any  reprobate  be  saved." 
pp.  86,  87. 

"  Although  the  will  of  God,  considered  in  Itself,  is  simply  one  and  the  same, 
yet  in  condescension  to  the  present  capacities  of  men,  the  Divine  will  is  v£ry 
properly  distinguished  into  skcret  and  rf.vealkd.  Thus,  it  was  his  revealed 
will,  that  IMiaraoh  should  let  the  Israelites  go  ;  that  Abraham  should  sacrifice 
his  son  ;  and  that  I'eter  should  not  deny  Christ :  but,  as  was  proved  by  the 
events,  that  it  was  his  secret  will  that  IMiaraoh  should  not  let  Israel  go, 
that  Abraham  should  not  sacrifice  Isaac,  and  that  Peter  snovLO  deny  his 
Lord."  pp.  IH,  19. 

"  God's  hidden  will  is  peremptory  and  absolute  ;  and  tkerefore  cannot  be 
hindered  from  taking  effect,"  p.  21. 

"  Whatever  comes  to  pass,  comes  to  pass  by  virtue  of  this  aSsolutc,  omnipo- 
tent will  of  God  {  which  is  the  primary  and  supreme  cause  of  nil  things."  p.  21 . 


THE    UNIVERSALITY    OF    GRACE.  39 

sible  for  them  to  do  otherwise  than  go  counter  to  the 
revealed  will.  And  this  disobedience  to  the  revealed  will 
of  God,  is  called  wilful  and  obstinate  ;  and  those  who  are 
in  it  are  said  to  be  justlt/  punished  for  their  wilful  dis- 
obedience, and  obstinate  refusal  to  accept  salvation  : 
though  the  secret  will  cannot  be  resisted ;  and  the  reprobate 
are  as  completely  governed  by  it  as  the  elect  themselves. 

Perhaps  there  is  no  system  of  opinions  received  among 
men,  which  contains  so  many  paradoxes,  as  the  doctrine  of 
unconditional  election  and  reprobation  ;  and  none  that  is 
more  difficult  to  reconcile  with  itself,  with  Scripture,  and 
with  reason. 

In  the  first  place,  we  cannot  conceive  how  a  man  can  be 
said  to  act  voluntarily^  when  he  is  urged  to  what  he  does 
by  irresistible  force  and  necessity  ;  how  he  can  be  said  to 
be  obstinate  and  wilful,  in  refusing  to  accept  salvation, 
when  it  never  was  in  his  power  to  accept  it — when  he  was 
first  introduced  into  a  course  of  evil,  and  continued  in  it, 
by  necessity  which  he  cannot  possibly  resist — and  how  he 
can  be  justly  punished  for  actions  thus  committed,  appears 
equally  opposed  to  the  simplest  principles  of  reason. 

In  the  S2nd  chapter  of  Jeremiah,  we  have  this  language 
of  the  Almighty  :  "  For  the  Children  of  Israel,  and  the 
Children  of  Judah,  have  only  done  evil  before  Me  from 
their  youth  :  for  the  Children  of  Israel  have  only  provoked 
Me  to  anger  with  the  work  of  their  hands,  saith  the  Lord. 
For  this  city  hath  been  to  Me  as  a  provocation  of  mine 
anger  and  of  my  fury,  from  the  day  that  they  built  it,  even 
unto  this  day  :  that  I  should  remove  it  from  before  my 
face  ;  because  of  all  the  evil  of  the  Children  of  Israel,  and 
of  the  Children  of  Judah,  which  they  have  done  to  provoke 
Me  to  anger,  they,  their  kings,  their  princes,  their  priests, 
and  their  prophets,  and  the  men  of  Judah,  and  the  inhabi- 
tants of  Jerusalem.  And  they  have  turned  unto  Me  the 
back,  and  not  the  face  ;  though  I  taught  them,  rising  up 
4  D  4 


40  TUB    UNIVERSALITY    OF    GRACE. 

early  and  teaching  them,  yet  they  have  not  hearkened  to 
receive  instruction.  But  they  set  their  abominations  in  the 
house  which  is  called  by  my  JS'amc,  to  defile  it.  And  they 
built  the  high  places  of  Baal,  which  are  in  the  valley  of 
the  son  of  Hinnom,  to  cause  their  sons  and  their  daughters 
to  pass  through  the  fire  unto  Moloch  ;  which  I  commanded 
them  not,  neither  came  it  info  my  mind,  that  they  should 
do  this  abomination  to  cause  Judah  to  sin."  How  then 
could  it  be  His  secret  will,  that  they  should  do  these 
things  ! 

If  we  admit  this  doctrine,  it  must  follow,  that  all  laws, 
human  and  Divine,  are  mere  mockery — all  regard  to  our 
actions,  all  efforts  to  be  virtuous  and  happy  are  futile  and 
ridiculous  ;  because  the  whole  course  of  events  in  this 
Avorld,  as  well  as  the  condition  to  be  experienced  in  the 
next,  are  fixed  beyond  the  power  of  altering  either.  What 
signify  the  pompous  appendages  of  civil  government  ! 
Laws,  penalties,  and  punishments,  have  no  effect  :  the 
secret  will  of  God  fixes  all  things,  and  renders  ever  thing 
else  inoperative.  What  are  the  institutions  and  ndes  of 
religious  society,  and  the  preaching  of  the  Gospel,  but 
solemn  mockery,  played  oif  to  excite  the  fears  of  the 
multitude,  and  create  unnecessary  distinctions  and  troubles 
in  society  !  Why  say  :  « Repent,  for  the  kingdom  of 
heaven  is  at  hand  !"  The  message  passes  into  air,  and  the 
event  remains  the  same.  Why  draw  distinctions  between 
vice  and  virtue  !  The  distinction  is  lost  in  the  absolute 
decrees  ;  and  the  saint  and  the  sinner  may  regard  each 
other  as  brethren,  faithfully  and  punctually  accomplishing 
the  will  of  the  same  God,  who  has  assigned  to  each  his 
proper  place  and  business,  «in  filling  up  his  grand  designs 
of  providences  and  grace." 

it  is  haj)py  for  mankind,  as  this  doctrine  is  admitted, 
that  its  supporters  have  insistetl  on  the  necessity  oi  means. 
Though  this  is  a  contradiction  to  the  principle,  yet  it  is 


THE    UNIVERSALITY    OF    GRACE.  -41 

important  to  the  well-being  of  society.  They  insist  too,  on 
religious  rectitude,  and  the  practice  of  virtue,  and  make  as 
decided  distinctions  between  virtuous  and  vicious  charac- 
ters as  others.  This  too,  is  a  departure  from  their  prin- 
ciple ;  and  it  is  well  for  the  human  family  that  this  departure 
is  made.  They  preach  to  the  elect  and  reprobate — they 
insist  on  the  moral  obligations  that  rest  on  all — consider 
that  every  man  is  bound  to  love,  honour,  and  obey  God, 
and  that  he  should  actually  do  so — that  if  he  violates  civil 
or  religious  duties,  he  is  left  without  excuse,  is  culpable, 
is  amenable  to  laws,  human  and  Divine.  And  in  the  ordi- 
nary transactions  of  life,  a  man  may  do  this  or  omit  that, 
according  to  his  own  will.  Thus,  as  relates  to  practical 
purposes,  the  doctrine  is  not  sustained  :  it  is  held  as  a 
solemn  truth,  at  once  helieved  and  disbelieved.  And  the 
welfare  of  civil  society  depends  on  this  practical  derelic- 
tion of  the  principle  in  question.  For  if  this  principle 
were  brought  into  operation,  without  any  of  the  checks 
which  religious  feeling  and  the  good  sense  of  mankind 
have  given — it  would  completely  paralyse  every  laudable 
and  virtuous  effort,  both  public  and  private.  The  secret 
will  and  unchangeable  decree,  which  cannot  be  resisted  or 
changed,  would  be  supposed  to  do  all  for  us.  We  need  io 
cultivate  neither  our  fields  nor  our  minds — neither  resist 
temptation,  nor  admonish  the  wicked,  nor  encourage  the 
humble  Christian.  The  Eternal  Fiat  will  clothe  our  fields 
without  our  toil ;  light  and  knowledge  will  spring  up  with- 
out the  discipline  of  schools,  and  the  painfulness  of  research; 
the  wicked  will  pursue  the  undeviating  tenour  of  his  way ; 
and  the  elect  will  neither  be  comforted  by  our  sympathy, 
nor  discouraged  by  our  forgetfulness.  We  ourselves  shall 
not  be  the  better  for  treading  the  path  of  self-denial,  nor 
the  worse  for  giving  the  loosened  rein  to  our  perverse 
inclinations.  These  are  the  natural  tendencies  of  the  prin- 
ciple in  question.     And  every  precept,  human  and  Divine, 


42  THE    UNIVERSALITY    OF    GRACE. 

every  measure  tending  to  the  public  good,  every  act  of 
social  duty,  and  every  religious  exercise  in  the  human 
iiiiiul,  are  in  direct  opposition  to  this  principle,  and  its 
simple  operation  in  human  affairs. 

But  much  labour  has  been  devoted  to  the  doctrine,  to 
reconcile  it  to  Scripture  and  to  reason. 

The  principal  support  which  has  been  drawn  from  the 
Scriptures,  has  been  from  the  Epistle  to  the  Romans,  and  a 
few  other  passages.  But  this  is  by  taking  detached  por- 
tions of  Scripture,  and  giving  them  a  construction  ;  for  the 
Scriptures  no  where  assert  that  a  fixed,  unalterable  decree 
determines  beforehand  the  salvation  of  all  that  are  saved, 
and  the  destruction  of  all  that  are  lost.  Those  who  con- 
tend that  the  Scriptures  are  the  primary  rule  of  faith  and 
practice,  are  certaiidy  bound  to  support  their  faith  and 
practice,  by  plain  and  clear  declarations  of  Scripture,  and 
not  by  forced  construction  :  and  especially  as  this  construc- 
tion would  militate  against  the  whole  scope  of  Scripture 
testimony. 

We  know  that  detached  sentences  may  be  taken  from 
any  writing  we  please,  and,  by  the  help  of  constructions, 
be  made  to  convey  an  idea,  altogether  different  from  that 
intended  by  the  writer.  If  we  would  understand  his  senti- 
ments, we  must  take  into  view  his  whole  design,  and  not  re- 
ject the  explanations  which  he  gives  of  his  own  language. 

To  those  who  rest  their  hopes  of  salvation  on  fore-ordi- 
nation, it  may  not  be  improper  to  remark,  that  if  their 
opinions  on  these  subjects  are  unfounded,  the  pride  of 
o])iiiion  will  be  a  poor  compensation  for  the  consequences 
of  the  fatal  error.  In  a  concern  so  important  as  the  salva- 
tion of  the  soul,  it  is  certainly  unwise  to  be  governed  by 
prejudice,  or  the  bias  of  education  or  previous  opinion. 
Multitudes  adhere  to  opinions  once  adopted,  with  a  per- 
(inadly  that  seems  (o  suggrst  the  belief,  that  to  maintain 
the  opinion,  is  lh«'  great  and   important  object   in  view, 


THE    UNIVERSALITY    OF    GRACE.  43 

without  once  considering  that  it  may  be  erroneous ;  and,  if 
erroneous,  its  effects  may  be  of  the  most  melancholy  con- 
sequences to  themselves  and  others.  If  it  is  a  point  of  true 
wisdom  to  examine,  with  care,  our  titles  to  earthly  inheri- 
tances, how  much  more  important  is  it  to  be  anxious,  and 
deeply  inquiring,  in  regard  to  an  inheritance  of  eternal 
duration  ! 

The  apostle  Peter,  speaking  of  the  Epistles  of  Paul,  says : 
"  In  which  are  some  things  hard  to  be  understood  ;  which 
they  that  are  unlearned  [in  that  wisdom  which  is  from 
above]  and  unstable,  wrest,  as  they  do  also  the  other 
Scriptures,  unto  their  own  destruction."  2  Pet.  iii.  15,  16. 
This  is  an  important  caution,  which  ought  to  be  borne  in 
mind  whenever  we  resort  to  constructions  of  the  writings 
of  that  eminent  apostle.  He  wrote  much  in  the  mystery  of 
Divine  things.  But,  as  we  believe  that  his  writings,  or 
rather  the  doctrines  of  the  gospel,  do  all  harmonize,  we 
should  have  some  regard  to  the  grand  scope  of  the  whole  ; 
seeking  also  for  Divine  wisdom,  which  alone  can  unfold 
them  to  the  human  understanding. 

The  apostle  Paul  very  frequently  uses  the  terms  election, 
election  of  grace,  SfC.  but  some  have  given  to  these  terms  a 
construction,  which  it  does  not  appear  the  apostle  ever 
gave  them.  It  does  not  appear  that  he  ever  rejected  obe- 
dience from  the  work  of  salvation.  We  have  not  sufficient 
evidence,  that  he  either  believed  or  preached  unconditional 
election  and  reprobation.  Indeed  the  doctrine  does  not 
appear  to  have  been  professed  in  the  primitive  Church. 
On  the  contrary,  it  was  several  centuries  before  it  was 
distinctly  brought  into  view. 

A  leading  feature  of  the  heathen  philosophy,  was  the 
doctrine  o^fate,  or  eternal  necessity,  which  operated  on  all 
things,  not  excepting  the  Supreme  Deity  Himself.  As  this 
doctrine  had  long  prevailed  among  both  the  Greeks  and 
Romans,  and  as  it  was  among  those  very  people  that  it 


44  THE    UNIVERSALITY    OF    GIIACE. 

first  became  denominated  a  Christian  principle,  it  is  easy  to 
discover  the  school  from  wliich  it  emanated.  It  still  bears 
the  strong  marks  of  its  oriirinal  character,  as  it  was  handed 
down  from  one  heathen  pliilosophcr  to  another,  till  finally, 
in  the  5th  century,  it  was  taken  up  as  an  argument  against 
Pelagius,  who  believed  that  grace  was  given  in  proportion 
to  our  merits.*  Much  pains  have  Jjeen  taken,  much  zeal 
and  talent  displayed,  to  soften  its  original  features  ;  but 
still  it  is  not  materially  changed.  The  eternal  necessitj/ 
bears  the  same  strong,  inexorable  character,  that  it  did  in 
the  darkest  ages  of  the  world. 

On  the  introduction  of  the  Gospel  Dispensation,  an  im- 
portant change  was  to  take  place  in  the  visible  church,  as 
well  as  in  the  effusions  of  spiritual  blessings.  The  institu- 
tions which  had  been  given  to  the  Jews,  were  to  cease ;  and 
in  the  coming  in  of  the  gentiles,  the  former  distinctions 
were  to  be  removed.  In  order  to  prepare  both  Jews  and 
gentiles  for  this  important  change,  the  apostle  brought 
into  view  the  Divine  prerogative,  and  the  designs  of  the 
Almigjjty  in  making  these  distinctions.  When  we  con- 
sider the  strong  jircjudices  of  the  Jews,  and  the  ideas 
which  had  prevailed  among  the  gentiles,  to  the  time  at 
which  the  apostle  wrote,  wc  shall  see  the  necessity  of  the 
labours  which  he  used,  to  break  down  the  middle  wall  of 


•  "  We  may  safi'ly  call  this  doctrine  a  novelty,  seeing  tlic  first  four  hundred 
years  after  Cliribt,  there  is  no  mention  made  of  it ;  for  as  it  is  contrary  to  the 
Scrii)lures'  testimony,  and  to  the  tenour  of  the  Ciospcl ;  so  all  the  ancient  writers, 
teachers,  and  doctors  of  the  t'hurch,  passed  it  over  with  a  profonnd  silence. 
The  first  foundations  of  it  were  laid  in  the  latter  writinp*  of  Aupustine,  who,  ia 
liis  heat  against  I'elagius.  let  fall  some  expressions,  which  some  have  unhappily 
gleaned  up,  to  the  establishing  of  this  error :  thereby  contraiiicting  the  Truth, 
and  snfllriently  gainsajing  many  others,  and  many  more  and  frequent  cxpres- 
Hions  of  the  dame  Auiiiistine.  Afterwards  was  this  doctrine  fomented  by  Domi- 
nicus  a  friar,  and  the  monks  of  his  order  :  and  lastly  unhapiiiiy  taken  up  by 
John  (^ilvin,  (otherwise  a  man  In  divers  respects  to  be  commended,)  to  the 
freat  ktvining  of  liis  reputation,  and  defamation  both  of  tl»e  Protestant  and 
Cbri&tian  Ucligion."     Barc.  Ai-ol.  ;jry;j  v.  ().  I. 


THE    UNIVERSALITY    OF    GAACE.  45 

partition.  And  this  is  the  way  in  which  the  Epistles  to 
the  Romans,  Ephesians,  &c.  were  understood  at  the  time. 
The  gentiles  were  encouraged  and  emboldened  to  flock  as 
doves  to  their  windows ;  and  the  believing  Jews  received 
them  as  fellow  heirs  of  the  same  precious  promises. 

I  say,  this  appears  to  have  been  the  understanding  of 
the  passages  alluded,  to  at  the  time  ;  because  such  was  the 
effect,  and  the  doctrine  of  Election  and  Reprobation  as 
now  held,  did  not  become  obvious  till  several  hundred 
years  afterwards. 

The  Jews  had  been  a  peculiar  people  ;  because  to  them 
had  been  committed  the  "  Oracles  of  God,"  and  many 
favours,  designed  not  only  for  their  benefit,  but  for  the 
benefit  of  the  whole  human  race.  And  now  the  time  for 
the  general  diffusion  of  these  benefits  had  arrived.  At 
the  same  time,  these  favours,  or  this  election,  (for  they 
were  chosen,)  did  not  secure  salvation  to  the  individuals 
of  the  Jewish  nation — far  from  it.  Many,  very  many  of 
them,  lay  under  a  heavy  load  of  condemnation  ;  and  finally, 
even  the  nation,  as  a  body,  was  rejected.  Nor  did  these 
peculiar  favours  to  the  Jews,  even  during  the  continuance 
of  that  Dispensation,  exclude  the  gentile  world  from  the 
saving  love  of  God.  The  apostle  bore  testimony  that 
"  the  work  of  the  law  was  written  in  their  hearts  :"  that 
there  were  "  glory,  honour,  and  peace,  to  every  man  that 
worketh  good,  to  the  Jew  first,  and  also  to  the  gentile  ; 
for  there  is  no  respect  of  persons  with  God."  Rom.  ii. 
15,  10,  11.  The  apostle  has  not  left  the  subject  without  a 
sufficient  guard  against  misconstruction.  In  the  Epistle  to 
the  Romans,  and  in  the  part  of  it  in  which  he  treats  of 
election,  (chap,  id.)  he  thus  clearly  asserts,  that  it  is  not 
unconditional  :  "  Thou  wilt  say  then,  the  branches  were 
broken  oflP,  that  I  might  be  graffed  in."  But  this  idea  he 
corrects,  by  telling  them  :  "  Because  of  unbelief  they  were 
broken  oflF;"  "  and  thou  standest  by  faith.^'    Here  it  was 


46  THE    UNIVERSALITY    OF    GRACE. 

the  unbelief  of  the  Jews,  and  not  the  secret  will  of  God, 
that  was  the  cause  of  their  being  rejected.  To  the  (elect) 
gi'iitilcs,  he  was  equally  explicit  :  "  Be  not  his^h  minded 
but  fear."  But  why  tell  them  to  fear,  if  their  salvation  and 
every  thing  connecleil  with  it,  were  fixed  beyond  the  pos- 
sibility of  change  !  The  apostle  tells  them  :  "  For  if  God 
spared  not  the  natural  branches,  take  heed  lest  He  spare 
not  thee."  He  does  not  give  them  any  reason  to  believe, 
that  it  made  no  difference  whether  they  took  heed  or  not  ; 
which  must  have  been  the  case,  if  the  doctrine  of  uncon- 
ditional election  and  reprobation  is  true.  "  Behold,  there- 
fore the  goodness  and  severity  of  God  !  on  them  Avhich 
fell,  severity  ;"  (because  their  fall  was  their  ozon  act,  and 
not  his  ;)  "  but  towards  thee  goodness,  if  thou  continue  in 
his  goodness  ;  otherti'ise  thou  also  shalt  be  cut  off.''  But 
this  was  without  object  or  utility,  unless  there  had  been  a 
possibility  both  of  their  "continuing  in  his  goodness,"  and 
of  their  being  "cut  off."  "And  they,  said  he,  directing 
his  attention  to  the  Jews,  "  if  they  abide  not  still  in  unbe- 
lief, shall  be  grafled  in;  for  God  is  able  to  grail'  them  in 
again."  AH  this  would  have  been  without  meaning,  if  an 
irrevocable  decree  had  rendered  it  impossible  for  them  to 
believe  and  be  accepted.  He  might,  with  much  compo- 
sure of  feeling,  have  resigned  both  Jews  and  gentiles 
to  the  operation  of  the  "  eternal  necessity,"  "  Fate,^'  or 
"  decrees,"  whichever  we  may  call  them.  The  apostle 
mentions  the  exercises  and  self-denial  into  which  he  was 
led,  "  lest  that,  by  any  means,  when  he  had  preached  to 
others,  he  himself  should  become  a  castaway."  1  Cor.  ix. 
27.  How  much  below  the  dignity  of  the  subject,  and  the 
character  of  the  apostle,  must  such  expressions  have  been, 
if  the  thing  itself  had  been  impossible  !  Imagine,  for  a 
uKjuu-nt,  the  ideas  we  should  form  of  a  man,  who  should 
surround  himbclf  with  candles  at  mid-day,  lest  the  light  of 


THE    UNIVERSALITY    OF    GRACE.  47 

the  sun  should  become  extinct  ;  or  an  inhabitant  of  the 
mountains,  who  should  employ  himself  in  building  towers 
like  Babel,  iest  the  ocean  should  break  in  upon  him  ;  or 
a  mariner  at  sea,  who  should  hide  himself  below  deck, 
lest  the  rocks  of  invisible  mountains  should  fall  upon 
him.  And  yet,  if  the  doctrine  in  question  is  true,  the 
whole  strain  of  admonition  and  caution,  which  has  run 
through  every  dispensation  of  God  to  mankind,  is  equally 
inconsistent  with  the  condition  of  man.  Why  should  we 
use  precautions,  lest  impossibilities  should  happen  !  The 
proposition  carries  its  own  refutation  with  it ;  and  we 
only  need  to  see  it  in  its  simple,  genuine  character,  to 
reject  it. 

It  must  be  borne  in  mind,  that  whenever  the  apostle 
makes  use  of  the  terms,  election  and  reprobation,  these  are 
not  to  be  understood  as  unconditional,  or  wholly  indepen- 
dent of  the  faithfulness  or  unfaithfulness  of  the  individual, 
when  they  relate  to  individuals,  or  have  reference  to  a 
future  state  of  existence  ;  for  the  terms  are  often  applied 
to  nations  or  national  concerns. 

Thus,  the  Jews  were  chosen,  that  through  them  the 
knowledge  of  the  true  God  should  be  preserved,  through 
a  dark  and  idolatrous  age.  The  Law,  the  Prophets,  and 
the  Messiah,  came  through  them.  This  was  an  election. 
But  they  were  individually  and  nationally  judged  accord- 
ing to  their  obedience.  On  the  coming  of  the  Messiah,  it 
pleased  Divine  Goodness  to  call  in  the  gentiles,  to  an  equal 
participation  of  the  Light  of  the  Gospel.  This  also  was  an 
election  ;  but  the  gentiles  stood  by  faith  and  faithfulness, 
as  evidently  appears  from  the  passages  already  quoted 
from  the  Epistle  to  the  Romans. 

The  apostle  Peter  also  establishes  the  same  important 
truth,  in  that  short  but  comprehensive  admonition  to  the 
believers  :  "  Give  diligence  to  make  your  calling  and  elec- 
tion sure :"  which  is  predicated  on  the  clear  understanding, 


4g  THE    UNIVERSALITY    OF    GIIACE. 

that  their  election  was  not  sure  without  this  diligence  on 
their  part. 

With  these  sentiments  of  the  apostles  before  us,  as  directly 
applic'il  by  them  to  the  term  election^  it  is  easy  to  under- 
staml  what  is  intended  by  the  expressions—"  According 
to  the  election  of  grace"— "  The  purpose  of  God,  accord- 
ing to  election,"  &c.  as  it  is  evident  that  this  is  conditional. 
And  why  should  any  find  a  difficulty  in  the  idea  of  con- 
dilional  election  ;  since  election  is  nothing  more  than  a 
choice  ?  And  who  is  there  that  cannot  comprehend  so  sim- 
ple a  proposition,  as  that  wc  cannot  become  the  chosen  of 
God,  and  obtain  communion  and  fellowship  with  Him, 
but  in  obedience  to  Him  ?  For  {{obedience  is  indispensably 
necessary,  then  obedience  must  be  a  condition  on  our  part. 
This  is  further  illustrated  in  the  parable  of  the  Supper ; 
for  we  may  remember  that  the  invitation  was  given,  with- 
out ambiguity  or  counteracting  arrangements.  No  secret 
impediments  were  created  by  Him.  He  sent  the  invita- 
tion. There  was  no  moral  or  physical  impossibility  in  the 
way.  Nothing  prevented  the  attendance  of  those  first 
called,  but  tlieir  own  voluntary  choice.  They  chose  to  be 
"excused;"  and  "  one  went  to  his  farm,  and  another  to  his 
mercliandise."  They  were,  therefore,  justly  left  to  their 
own  choice,  and  thus  entered  into  the  state  of  reprobation. 

The  general  strain  of  Scripture  promises,  both  in  the 
Old  and  New  Testaments,  is  conditional :  "  If  thou  doest 
well,  shalt  thou  not  be  accepted  ?  and  if  thou  doest  not 
well,  sin  lieth  at  the  door."  Gen.  iv.  7. 

"  BehoUl  !  I  set  before  you  this  day  a  blessing  and  a 
curse  : — a  blessing,  if  ye  obey  the  commandments  of  the 
Lord  your  (lod,  which  I  command  you  this  day  ;  and  a 
curse  if  ye  will  not  obey  the  commandments  of  the  Lord 
your  God,  but  turn  aside  out  of  the  way  which  I  command 
you  this  day,  to  go  after  other  gods,  which  ye  have  not 
known."    Deut.  xi.  26,  &c. 


THE    UNIVERSALITY    OF    GRACE.  49 

"  And  it  shall  come  to  pass,  if  thou  shalt  hearken  dili- 
gently unto  the  voice  of  the  Lord  thy  God,  to  observe  and 
to  do  his  commandments  which  I  command  thee  this  day, 
that  the  Lord  thy  God  will  set  thee  on  high,  above  all 
nations  of  the  earth.  And  all  these  blessings  shall  come  on 
tliee,  and  overtake  thee,  if  thou  shalt  hearken  unto  the 
voice  of  the  Lord  thy  God  :  Blessed  shalt  thou  be  in  the 
city  ;  and  blessed  shalt  thou  be  in  the  field.  Blessed  shall 
be  the  fruit  of  thy  body,  and  the  fruit  of  thy  ground,  and 
the  fruit  of  thy  cattle,  the  increase  of  thy  kine,  and  the 
flocks  of  thy  sheep.     Blessed  shall  be  thy  basket  and  thy 

store The  Lord  shall  command  the  blessing  upon  thee 

in  thy  store-houses,  and  in  all  that  thou  settest  thy  hand 
unto. — The  Lord  shall  establish  thee  an  holy  people  unto 
Himself,  as  He  hath  sworn  unto  thee,  if  thou  shalt  keep 
the  commandments  of  the  Lord  thy  God,  and  walk  in  his 
ways." 

"  But  it  shall  come  to  pass,  if  thou  wilt  not  hearken  unto 
the  voice  of  the  Lord  thy  God,  to  observe  to  do  all  his 
commandments  and  his  statutes,  which  I  command  thee 
this  day  ;  that  all  these  curses  shall  come  upon  thee  and 
overtake  thee  :  Cursed  shalt  thou  be  in  the  city ;  and  cursed 
shalt  thou  be  in  the  field  ;  cursed  shall  be  thy  basket  and 

thy  store. And  the  heaven  that  is  over  thy  head  shall  be 

brass  ;  and  the  earth  that  is  under  thee  shall  be  iron." 

I  have  taken  only  a  few  verses  out  of  this  chapter  ; 
(Deut.  xxviii.)  but  it  is  entirely  filled,  though  it  contains 
sixty-eight  verses,  with  blessings  and  curses,  all  condition- 
ally  promised  and  denounced. 

"  Ask,  and  ye  shall  receive  ;  seek,  and  ye  shall  find  ; 
knock,  and  it  shall  be  opened  unto  you.  For  every  one 
that  asketh  receiveth  ;  and  he  that  seeketh  findeth  ;  and  to 
him  that  knocketh,  it  shall  be  opened."     Malt.  vii.  7,  8. 

"  Not  every  one  that  saith  unto  Me,  Lord,  Lord  !  shall 
4  •      E 


50  THE    UNIVERSALITY    OF    GRACE. 

enter  into  the  kingdom  of  heaven  ;  but  he   that  doeth  the 
will  of  my  Father  which  is  in  heaven."     ib.  21. 

But  why  need  we  multiply  passages  to  prove  this  point ! 
We  can  scarcely  read  a  chapter  in  the  Bible,  without  find- 
ing this  important  truth  incorporated  in  the  precepts,  or 
illustrated  by  the  facts  recorded  in  it. 

Much  stress  has  been  laid  on  that  passage  in  the  Epistle 
to  the  Romans  :  "  Jacob  have  I  loved ;  but  Esau  have  I 
hated."  Rom.  ix.  13.  And  by  blending  this  with  a  part 
of  the  11th  verse  of  the  same  chapter—"  For  the  children 
being  not  yet  born,  neither  having  done  any  good  or  evil, 
&c."  an  idea  is  conveyed,  that  this  related  personally  to 
Jacob  and  Esau,  the  one  loved  and  the  other  hated,  pre- 
viously to  their  being  born,  or  doing  any  good  or  evil. 

But  by  taking  the  texts  as  they  stand  in  the  Scriptures, 
and  bearing  in  mind  the  great  objects  for  which  the  apostle 
was  labouring,  we  shall  find  that  the  doctrine  in  question 
will  receive  no  support  from  these  passages. 

In  the  iirst  place,  it  may  not  be  improper  to  quote  the 
language  of  the  apostle  ;  and  in  doing  this,  to  remember 
that  he  quotes  two  texts — one  from  Gen.  xxv.  23,  and  the 
other  from  3IaL  i.  2,  3,  «&:c.  The  apostle,  after  expressing 
his  earnest  desire  for  the  salvation  of  his  brethren,  and 
alluding  to  the  high  privileges  which  had  been  bestowed 
\ipon  them,  adverts  to  the  ground  on  which  they  had 
miserably  stumbled  :  "  For,"  says  he,  "  they  are  not  all 
Israel  which  are  of  Israel  ;  neither  because  they  are  the 
seed  of  Abraham  are  they  all  children;  but  in  Isaac  shall 
thy  seed  be  called.  That  is,  they  which  are  the  children 
of  the  flesh,  these  are  not  the  Children  of  God  :  but  the 
children  of  the  promise  are  counted  for  the  seed." — In 
these  verses  he  breaks  in  upon  their  vain  confidence  in  an 
outward  and  lineal  descent  from  the  patriarch,  and  their 
cxixctation  of  receiving  the  promises  through  that  claim. 
He  then  proceeds,  in  cojmci.ion  with  the  latter  part  of  the 


^  THE    UNIVERSALITY    OF    GRACE.  51 

passage  just  quoted,  to  point  them  to  the  true  ground  of 
acceptance,  which  is  in  Christ ;  of  whom  Imac  was  a  lively 
tjpe  ;  and  who  is  very  appropriately  called  the  son  of 
promise.  He  then  goes  on  to  allude  to  a  text  in  Gen.  xxv. 
23,  where  it  is  recorded  of  Rebecca,  that  she  went  to  seek 
counsel  of  the  Lord,  in  relation  to  her  peculiar  condition. 
Then  it  was  that  the  children  not  being  yet  born,  nor 
having  done  either  good  or  evil — the  apostle  says,  "  that 
the  purpose  of  God  might  stand,  according  to  election,  not 
of  zDor/t^,"  (on  which  the  Jews  so  much  relied,  as  if  their 
rituals  brought  debt  on  the  Almighty,)  "  but  of  Him  that 
calleth,  it  was  said  to  her,  the  elder  shall  serve  the 
younger."  The  texts  in  Gen.  of  which  the  apostle  quoted 
a  part,  informed  Rebecca  that  she  should  be  the  mother  of 
two  nations — that  their  manners  should  be  different,  and 
that  the  one  should  be  stronger  than  the  other,  a-nd  the 
elder  should  serve  the  younger.  To  the  part  of  this  Scrip- 
ture quoted  by  the  apostle,  he  adds  a  text  from  Mai.  i.  2, 
&c.  which  was  introduced  by  the  following  impressive 
language,  to  the  rebellious  house  of  Israel  :  "  I  have  loved 
you,  saith  the  Lord."  Yet  they  said  :  "  Wherein  hast 
Thou  loved  us  ?"  The  responding  language  runs  thus  : 
"  Was  not  Esau  Jacob's  brother  ?  saith  the  Lord  ;  yet  I 
loved  Jacob,  and  I  hated  Esau,  and  laid  his  mountains  ^ 
and  his  heritage  waste,  for  the  dragons  of  the  wilderness. 
Whereas  Edom  saith  :  We  are  impoverished  ;  but  we  will 
return  and  build  the  desolate  places. — Thus  saith  the  Lord 
of  hosts  :  They  shall  build,  but  I  will  throw  down ;  and 
they  shall  call  them  the  border  of  wickedness." 

Thus  it  is  evident  that  there  was,  in  the  passages  above 
quoted,  an  allusion  to  nations  ;  and  at  the  very  time  at 
which  it  was  said  :  "  Jacob  have  I  loved,  and  Esau  have  I 
hated,"  it  appears  the  judgments  of  the  Almighty  had  been 
poured  out  upon  Edom,  personated  by  Esau — and  that  to 
4  E  2 


52  THE    UNIVERSALITY    OF    GRACE. 

this  nation   was  applied  the  striking  expression,   "  the 
border  of  wicketlncss." 

"The  elder  shall  serve  the  younger,"  could  not  relate  to 
the  individuals  who  seemed  to  be  the  ostensible  objects  of 
the  prophecy  :  for  Jacob  never  exercised  authority  or 
dominion  over  Esau  ;  but  first  fled  from  him,  and  after- 
wards greatly  feared  him.  But  in  the  giving  of  the  law, 
and  the  coming  of  the  Messiah  through  the  descendants  of 
Jacob,  there  was  a  fulfilment  of  this  prophecy. 

But  we  often  find  that  passages  of  Scripture  have  a 
mystical  and  spiritual  meaning,  as  well  as  one  that  is  more 
obvious  and  outward  ;  and  this  is  peculiarly  the  case  in 
Rom.  ix.  12  :  "The  elder  shall  serve  the  younger."  Not 
only  did  the  apostle  bring  into  view  the  dealings  of  the 
Almighty  with  the  Jewish  nation,  and  his  Divine  preroga- 
tive to  extend  his  favours  to  the  gentiles,  as  well  as  to  the 
Jews  ;  (a  doctrine  hard  to  be  borne  at  that  day  ;)  but  the 
two  states  of  man — the  first,  as  he  stands  in  the  fall,  or  un- 
regenerate  nature — and  the  second,  as  the  new  birth  is  pro- 
duced by  the  operation  of  Divine  Grace,  are  beautifully 
typified  by  Jacob  and  Esau — the  one  loved,  the  other 
hated.  The  carnal  mind,  inseparable  from  the  fallen, 
corrupt  nature,  has  been,  through  all  ages,  at  enmity  against 
God,  and  obnoxious  to  his  displeasure  :  while  He  regards, 
with  parental  love,  the  first  breathings  of  the  new  birth. 
Nor  does  the  similitude  end  here  ;  for  all  our  natural 
faculties  and  propensities,  must  be  brought  into  subjec- 
tion to  the  Divine  Principle,  if  ever  we  attain  to  a  state  of 
acceptance. 

The  first  and  second  natures  are  often  brought  into  view, 
by  instructive  metaphors  and  allegories  ;  "  for  that  is  not 
first  which  is  spiritual,  ImiI  that  which  is  carnal ;  and  after- 
wards that  which  is  spiritual."  1  Cor.  xv.46.  The  apostle 
dwells  largely  on  this  subject  in  divers  parts  of  his  epistles. 
Not  only  Jacob  and  Esau  are  mentioned,  with  allusion  (o 


THE    UNIVERSALITY    OF    GUACE.  53 

this  subject,  but  Isaac  and  Ishmael  also  :  "  Cast  out  the 
bondwoman  and  her  son;  for  the  son  of  the  bondwoman 
shall  not  inherit  with  the  son  of  the  free  woman."     Gal.  iv. 

30. "  For  in  Isaac  shall  thy  seed  be  called."  Rom.  ix.  7. 

— "  He  saith  not,  And  to  seeds,  as  of  many  ;  but  as  of  one, 
And  to  thy  Seed,  which  is  Christ."  Gal.  ii.  16.  As  the 
promises  are  to  this  Seed,  so  in  this  also  stands  the  elec- 
tion ;  and  we  obtain  it  in  no  other  way,  than  as  we  are 
brought  into  union  with  Him,  who  is  the  "  elect  of  God." 
We  are  chosen  in  Him,  who  was  "  before  the  foundation  of 
the  world."  And  thus  it  is,  that  God  irrevocably  wills, 
that  all  who  come  unto  Him  through  Jesus  Christ,  who  re- 
ceive the  messages  of  his  love,  come  into  union  with  Christ 
as  He  saith,  "  I  in  you  and  you  in  me," — and  "shall  be 
saved,"  "  if  they  continue  in  his  goodness."  This  is  the 
true  ground  of  election  :  while  some  have  greatly  erred,  in 
supposing  that  it  stood  in  the  individuals,  as  objects  of 
partial  favour,  and  not  as  they  come  into  union  with 
«  Christ  the  elect  of  God." 

Another  passage  in  the  same  chapter,  has  been  used  to 
establish  unconditional  election  and  reprobation  :  "  He 
will  have  mercy  on  whom  He  will  have  mercy,  and  whom 
He  will,  He  hardeneth."  This  text  asserts  the  sovereignty 
of  the  Deity  :  a  point  of  doctrine,  peculiarly  necessary 
to  be  insisted  on  at  that  time,  when  all  the  pride  and 
prejudices  of  the  Jews,  revolted  at  the  idea  of  admitting 
the  gentiles  to  be  made  equal  partakers  with  them,  in 
the  blessings  and  privileges  of  the  Gospel. 

The  idea  that  seems  to  be  designed  to  be  drawn  from 
this  text,  is,  that  the  mercies  of  God  are  limited  to  the 
elect  ;  and  the  rest  are  hardened.  If  this  is  not  the  intended 
inference,  I  cannot  see  in  what  way  it  can  support  the  doc- 
trine. And  there  are  numerous  passages  which  would 
destroy  such  a  construction  :  "  For  God  halh  concluded 
4  E  3 


tar  offTcmtALiTT  of.  gkack. 


tJkeai  «■,"*  Milk  tke  imm  aip«Mlk,  *^  in  unbelief,  tWl,  He 
■Ufkika  ipon  all.'^     A!(Mm.  xi.  %.     And  airaia  '- 

**Hmiei  .  2rr  over  aJI  kit  work*."     Psaim  cxIt. 

i.  Bal  wfaj  Need  I  qnoiCe  ymigrii  n^  .Script a  re.  to  pt«ve 
Ifcat  G^d  km  mtefcj  eren  o«  the  wicked  !  It  will  probdMy 
■ot  be  desied  by  awj  ;— for  if  w«  contend  tkat  He  ha*  naercj 
«i  Boae  b«i  tke  eUct,  we  iiiMt  di*charfife  tke  r^rnht^ 
frofli  a  beftry  portion  of  their  condenmat ion.  If  ki*  tender 
mercies  have  never  been  extended  to  them,  tkey  caa  b«1"e 
▼erjf  little  to  account  for.  Then  we  maj  conct«de,  in  Ike 
wofd*  of  tke  tKxt,  that  He  han  «  mercy  opon  all." 

It  may  not  be  improper  aoir  to  nuike  a  few  reinnrk«  am 
Ike  word,  futrdemimg. 

Il  is  a  familiar  expve^*io«,  that  "reproof  either  hardaw 
ev  »often«  it*  f/bject,"  though  thi*  is  actnally  the  eCecl  af 
alker  eaose*,  operating^  on  the  mind.  Tha*  also,  if  aa  m- 
4i^'Amk  u  loaded  with  benefits,  tke  f^eauiae  teadencj  af 
IkeM^beaeiiUia  to  excite  tke  aenaatioMaff^fatilade.  Bat 
il  Ikeae  eaolMaa  are  resisted  or  Mippre^^ied,  kardnrtt  and 
iafniila^  lake  pk^e ;  and  this,  by  way  of  setting?  forth 
the  striktnt^  deprarity  of  the  individnal,  and  as  brinsrinf^ 
kis  conduct  into  rimtra$t  with  the  benefits  receivr^f  i'« 
spoken  of  as  produced  by  tkow»  irnj  benefits. 

It  mtiHt  also  be'evident  to  every  reflect in«r  mi nrt,  inat 
wkere  Li^kt  and  ronvirtion  are  resisted,  the  depravity  aad 
condemnation  are  in  proportion  to  the  firace  afforrlrd  and 
rejected.  It  was  in  allusion  to  this  important  fart,  that 
owr  I»rd  remarkrd  :  *♦  If  the  f.iarht  that  is  in  thee  bedark- 
aeaa,  kow  jfreat  i%  that  darkness."     ^fatt.  ? i.  23. 

At  «CUIen  %aAnrf  is  forward  and  propense  to  eril,"  and 
aa  Ike  f#race  of  f /od  is  not  revi  ,„_ 

fceaeea  «f  temptstion,  so.  w!  ^^ 

(tke  o^y  pnr  ,  „,  ,1,  j,,,  p.^sions, 

'   •  _    -Jit    iiiiiiirnce  of  the   errand 

»y,  are   let   loose   without   re»traint,   a  deep  sute  of 


I  UK     IMVtKSALHV     OF    i.  K  Al  E.  56 

tlopravity  lurossarilv  onsms.  In  this  statr  otilopravity, 
ihc  knowloilijt'  of  l)i\ino  i^ooil,  \»hioli  luul  luva  ionuuuni- 
cMvd  ill  luoro ,  and  \\xc  rcimMubrauio  onn»piVN>ions  once 
t«MuIrrinir  in  thoir  natuio,  aio  now  retaimnl,  on\\  as  nrol- 
loitioiis  lo  hcii>;littM»  tluMMunilyuijuiust  (uulaiul  his  doNoltxl 
servants. 

The  proarhiiiiT  o(  the  aiH)stU\s,  and  even  of  our  Lord 
llinjscir,  \\\\\\c  it  caiiitd  conviition  or  consolation  to  the 
ininils  o(  thosr  whose  day  of  visitation  was  not  over,  or 
whi>  hail  not  totally  rejeeUnl  the  ilay  of  nierey,  had  a  very 
ilillerent  elfeet  on  some  who  hearil  thenx.  Thiwe  very 
admonitions  whieh  wiousfht  conviction  iit  (he  hearts  of 
st)Mii>,  e\citeil  others  to  envy,  almost  to  nuulness.  And 
these  ilitl'erent  etlects  were  owinv:  ti>  the  conditions  of  the 
subjects,  ami  not  to  any  thinij  disconlant  in  the  Divine 
Spirit,  t"ii)m  whiih  those  ailmouitions  proi'eeileil. 

rhi>s  snbject  may  be  lurther  iUnstiate<l  by  the  example 
of  (ire,  hardeninic  clay,  and  soKeniuii:  wax;  (  Vide  Bur* 
(•ltii/\<i  ApoL  p.  l>')l.)  ami  the  ijeuial  \\arn\th  of  the  sun, 
promoting  the  lite  ami  jjrowth  of  ve^etablrs,aml  the  putre- 
taction  itf  animal  substances  without  lite.  *  The  pritpertie^ 
and  action  of  the  tire  are  tlu' same,  both  (>n  the  clay  and 
wax:  andso  is  the  inlluence  of  the  sun  (he  same,  on  (ho 
ti  luler  vei;t>tables  and  t>n  the  putritl  carcass.  Hut  the  ilif- 
tiiiMu*'  ill  ilu>  siil>ieits,  is  iho  cause  t>f  the  ilitlerence  in 
ellecls  prt>iliued.  Kncu  the  sanu'  veji^t^table  or  animal 
substance,  that,  while  it  had  life,  was  invi^oratetl  by  tho 
rays  t>f  the  sun  and  the  nu>istureof  s[iowers,  whenilepriviHl 
of  life  will  l)c  rapiilly  \\x^k\\  to  a  state  of  decompt>sitiou 
and  li>aihs,)inr  putrefaction,  by  the  same  a4;vnts  ;  the 
tihstmc  of  lift  beiiij"-  the  cause  of  this  in>portant  ditVeienco 
in  elfects.     And  thus  the  inlluence  t>f  CJrace,  on  s»d>iect»  in 


•  ThU  simile  t.iiuuit  «i>i>ly  tv>  men   >vl\ilo  i>ii<Kr«*»liig  tv>wi»uls  »   sUto  of 
n-jirolKilioiM  Imt  wtiou  ttu'y  hi»M>  aotu»ll\  cuioiTtl    Into  it  i  lor  svich  ^*»  tho 
!.talo  ol  thiM«  ttXttinplfk  In  S(^rl|itui«,  thut  h>v  \iml«r  cou»Ulcr.»tUMi. 
4  K  4 


56  THE    UNIVERSALITY    OF    GRACE. 

whom  the  Divine  Life  is  not  extinct,  will  be  tendering, 
salutary,  and  invij^orating — tending  to  salvation.  But  its 
operation  on  those  who  have  done  violence  to  this  Divine 
Principle,  and  thus  extinguish  it  in  themselves,  must  neces- 
sarily be  different.  When  ther(ifore  "vve  adopt  that  mode 
of  expression,  which  ascribes  hardening  to  the  Almighty, 
it  must  be  considered  in  such  a  qualified  sense,  as  admits  a 
state  of  disobedience,  and  consequent  wickedness  pre- 
ceding. 

It  will  not  be  denied  that  the  Supreme  Being  has,  at 
different  periods,  made  warning  examples  of  those  who 
cast  off  his  fear.  Men,  who  have  not  only  rejected  the 
offers  of  salvation,  but  become  enemies  of  all  goodness,  have 
been,  and  no  doubt  will  be,  overruled  in  their  purposes 
and  determinations  ;  and  have  been  made  fit  subjects  on 
which  to  display  his  just  judgments  and  his  power.  These 
the  apostle  calls  "vessels  of  wrath  :"  but  it  must  not  be 
forgotten,  that  they  had  been  "  endured  with  much  long- 
suffering." 

Thus  it  was  with  the  old  world,  till  finally  the  sentence 
was  pronounced  upon  them  :  "  My  Spirit  shall  not  always 
strive  with  man."  But  it  may  be  recollected  that  they  had 
attained  to  such  a  degree  of  depravity,  that  "  every  ima- 
gination of  their  hearts  was  only  evil,  continually  :  "  so  that, 
speaking  in  the  manner  of  men,  it  is  said  :  "And  it  repented 
the  Lord  that  He  had  made  man  upon  the  earth  ;  and  it 
grieved  Him  at  his  heart  ;  "  Gen.  vi.  which  clearly  shows 
that  this  depravity  w>s  not  the  effect  of  the  irresistible, 
secret  will  of  God.  Thus  it  was  with  Sodom  ;  and  thus, 
we  believe,  it  was  with  Pharaoh  and  the  Egyptians.  Such 
also  were  Korah,  Dathan,  and  their  company  ;  the  old 
inliabitanls  of  Canaan  ;  Saul  the  first  king  of  Israel,  and 
Herod  the  last  ;  .f  udas  the  traitor  ;  and  the  inhabitants  of 
Jerusalem  at  the  time  of  its  final  overthrow. 

Wever  was  there  a  more  signal  display  of  the  judgments 


THE    UNIVERSALITY    OF    GRACE.  57 

of  the  Almighty,  than  in  the  case  of  Jerusalem.  In  relation 
to  this  event,  our  Lord  made  this  expostulatory  appeal  : 
"  O  Jerusalem !  Jerusalem  !  thou  that  killest  the  prophets, 
and  stonest  them  that  are  sent  unto  thee,  how  often  would 
I  have  gathered  thy  children  together,  even  as  a  hen  ga- 
thereth  her  chickens  under  her  wings  ;  but  ye  would  not  ! 
Behold  !  your  house  is  left  unto  you  desolate."  Matt,  xxiii. 
37.  Never  did  history  record  a  more  dreadful  infatuation, 
blindness,  or  hardness  of  heart,  than  that  which  possessed 
the  inhabitants  of  this  highly  favoured  city.  And  yet,  the 
cause  of  this  hardness,  and  the  calamities  which  followed 
it,  was,  "  they  loved  darkness  rather  than  Light."  John  iii. 
19.  "He  came  to  his  own,  but  his  own  received  Him  not." 
— Though  He  would  often  have  gathered  them,  as  a  hen 
gathereth  her  chickens  under  her  wings,  (a  striking  illus- 
tration of  parental  love,)  yet  thei/  would  not ;  and  therefore 
it  was,  that  the  things  which  belonged  to  their  peace  were 
hid  from  their  eyes  ;  and  an  awful  desolation  came  upon 
them. 

The  example  of  Judas  is  a  further  illustration  of  this 
principle.  He  was  chosen — had  obtained  a  part  of  the 
ministry  of  Christ,  and  was  numbered  with  the  twelve  ; 
but  by  transgression  fell. 

It  may  be  objected,  that  our  Saviour  remarks  of  him  : 
"  Have  not  I  chosen  you  twelve,  afid  one  of  you  is  a 
devil  ?" 

But  this  does  not  change  the  view  of  the  subject.  The 
two  parts  of  this  sentence  relate  to  different  periods  of  time. 
The  act  of  choosing  was  long  before  the  time  at  which  he 
was  called  a  devil.  Two  years,  or  thereabout,  before  the 
latter  period,  he  was  sent  to  preach  the  Gospel — received  as 
full  a  commission  as  any  of  the  apostles  ;  and  in  that  com- 
mission, he,  in  common  with  the  others,  was  empowered 
"to  heal  the  sick,  cleanse  the  lepers,  raise  the  dead, and  cast 
out  devils."  Matt.  x.  8.     Now  our  Lord  Himself  clearly 


68  THE    UNIVERSALITY    OF    GRACE. 

proves,  that  the  devil  cannot  cast  out  devils.  Matt.  xii.  26. 

And  therefore  Judas,  at  this  time,  was  not  a  devil,  but  an 
eminently  qualified  minister  of  Jesus  Christ. 

We  may  also  advert  a  little  more  fully  to  Said  ;  as  it  is 
evident  from  the  text,  that  his  rejection  was  in  consequence 
of  his  disobedience.  And  so  of  all  that  ever  became  monu- 
ments of  the  justice  and  judgments  of  God.  Indeed  it  is 
impossible-  to  be  otherwise.  "  The  judgments  of  the  Lord 
are  true,  and  righteous  altogether;"  Ps.  xix.  9.  and  there- 
fore the  subjects  of  these  must  have  done  despite  to  the 
Spirit  of  Grace,  and  so  become  abandoned  by  it,  and  given 
up  to  a  reprobate  mind. 

That  such  was  the  process  of  hardening,  in  numerous 
instances  recorded  in  the  Holy  Scriptures,  is  evident,  from 
the  plain,  obvious  language  of  the  texts.  That  this  ex- 
plains the  dealings  of  God  with  man,  without  involving 
unconditional  decrees,  is  equally  plain.  And  if  we  reason 
from  analogy  at  all  on  the  subject,  we  must  consider  the 
case  of  Pharaoh  in  the  same  light. 

Though  it  is  said  of  him  :  "For  this  purpose  have  I 
raised  thee  up,"  even  this  passage  does  not  support  the  doc- 
trine in  question.  To  raise  upy  is  a  figurative  form  of  ex- 
pression. It  is  applied  to  recovery  from  sickness  ;  to  the 
acquisition  of  power  or  notice  ;  to  the  advancement  from 
infancy  to  manhood,  and  to  many  other  conditions  and 
changes  of  condition  ;  but  seldom  or  never  to  being  brought 
into  existence.  But  in  all  its  various  applications,  it  shows 
a  state  of  weakness,  imbecility,  and  dependence,  on  the  part 
of  him  that  is  raised,  and  of  power,  &c.  in  Him  that  raises. 
It  has,  both  literally  and  figuratively,  a  strong  affinity  to 
sustain.  So  we  find  the  marginal  reading  :  "  made  thee  to 
stand  up."  These  expressions,  therefore,  very  strikingly 
conveyed  to  IMiaraoii  his  own  inipotency.  For  his  life,  his 
faculties,  and  his  power,  he  was  dependent  on  the  Almighty. 
And  when  he  had  o\^n\y  despised  the  Great  Jehovah,  and 


THE  UNIVERSALITY  OF  GRACE.  59 

set  his  own  power  and  authority  in  opposition  to  the  Divine 
command,  then  it  was  that  he  was  sustained  in  his  usual 
power,  brought  strikingly  into  notice,  and  overthrown  in  a 
remarkable  manner.  Perhaps  it  may  not  be  improper  to 
state  concisely  the  events  of  those  times.  I  will  begin 
with  the  preceding  reign.  Then  it  was  that  the  male 
infants  were  ordered  to  be  murdered,  and  a  cruel  and  ex- 
terminating policy  adopted  towards  the  Hebrews.  When 
this  Pharaoh  died,  his  successor,  no  doubt,  pursued  the 
same  cruel  policy.  The  Israelites  were  oppressed,  and,  at 
least,  as  grievously  as  ever.  We  must  necessarily  suppose 
that  this  new  king  was  also  a  cruel  and  wicked  man.  God, 
now  determining  to  release  his  Israel  from  their  sufferings, 
gives  Moses  his  commission.  In  doing,  this.  He  opened  to 
the  understanding  of  this  eminent  servant,  some  future 
events,  and  among  the  rest  this  expression  occurs  :  "  I 
am  sure  that  [Pharaoh]  will  not  let  you  go."  This  was 
but  a  revelation  from  the  omniscience  of  the  Deity  ;  and 
implied  no  coercion. 

On  delivering  the  first  message  to  Pharaoh,  he  demand- 
ed :  "  Who  is  the  Lord,  that  I  should  obey  his  voice,  to  let 
Israel  go  ?  I  know  not  the  Lord  ;  neither  will  I  let  Israel 
go."  He  then  ordered  Moses  and  Aaron  to  their  burdens  ; 
and  the  same  day  added,  beyond  any  former  example,  to 
the  severity  of  the  tasks  imposed  on  the  Hebrews.  After 
this,  occurs  the  expression  :  "  I  will  harden  Pharaoh's 
heart." 

The  query  may  naturally  occur,  Why  does  God  harden 
the  hearts  of  the  wicked  ? 

The  apostle,  in  the  first  chapter  to  the  Romans,  tells  us 
why  it  takes  place.  He  begins  by  testifying  :  "  For  the 
wrath  of  God  is  revealed  from  heaven  against  all  ungodli- 
ness and  unrighteousness  of  men,  who  hold  the  Truth  in 
unrighteousness.  Because  that  which  may  be  known  of 
God,  is  manifest  in  them  ;  for  God  hath  shown  it  unto 


60  THE    UNIVEIISALITY    OF    GRACE. 

them."  And,  referring  to  the  testimony  which  the  visible 
creation  bears  to  the  important  truths  of  which  he  is 
speaking,  he  adds  :  "  So  they  are  without  excuse."  And 
resuming  the  subject  he  proceeds  :  "  Because  that,  when 
they  knew  God,  they  glorified  Him  not  as  God,  neither 
were  thankful ;  but  became  vain  in  their  imaginations,  and 
their  foolish  heart  was  darkened." — "Wherefore,  God  also 
gave  them  up  to  uncleanness,  through  the  lust  of  their  own 
hearts." — "  Who  changed  the  truth  of  God  into  a  lie,  and 
worshiped  and  served  the  creature  more  than  the  Creator. 
— For  this  cause  God  gave  them  up  to  vile  affections." 
"  And  even  as  they  did  not  like  to  retain  God  in  their 
knowledge,  God  gave  them  over  to  a  reprobate  mind,  to 
do  those  things  which  are  not  convenient."  And  after 
enumerating  many  of  the  gross  crimes  which  mark  the 
reprobate  state,  he  comes  to  the  conclusion  :  "  Who,  know- 
ing the  judgments  of  God,  that  they  which  commit  such 
things  are  worthy  of  death,  not  only  do  the  same,  but  have 
pleasure  in  them  that  do  them."  And  the  next  sentence 
resumes  the  sentiment,  with  which  the  preceding  quota- 
tions begin  :  "  Therefore  thou  art  inexcusable,  O  man  ! 
whoever  thou  art.'^ 

Let  it  be  remembered,  that  these  e^tpressions  occur  in 
the/?/-.?/  chapter  to  (he  Romans,  as  if  the  ajjostle  intended, 
tlnis,  at  the  very  beginning  of  his  epistle,  to  guard  against 
any  misconstruction  on  this  ground. 

And  seeing  this  cause  of  hardening  is  so  clearly  ex- 
pressed by  the  apostle,  and  in  so  many  varied  forms  of 
expression,  as  to  place  it  beyond  all  doubt,  why  should 
we  attempt  to  (ind  out  another  cause,  that  avouUI  equally 
militate  against  the  whole  scope  of  the  Scriptures,  and  the 
very  attril)utes  of  the  Deity  ?  It  places  the  justice  and 
goodness  of  (Jod  in  a  fair  point  of  view  ;  it  satisfactorily 
explains  his  dealings  with  us;  and  places  our  obedience  to 
his  laws,  and  our  responsibility  for  our  actions,  on  the  only 


THE    UNIVERSALITY    OF    GRACE.  61 

rational  grounds.  And  here  the  pious  Christian  can  re- 
pose, without  resorting  to  unconditional  decrees. 

Nor  is  it  unworthy  of  remark,  that  in  the  9th  chapter  to 
the  Romans,  which  has  been  supposed  to  be  more  con- 
clusively in  favour  of  unconditional  election  and  reproba- 
tion, the  apostle  makes  the  following  brief  summary 
review  :  "  What  shall  we  say  then  ?  That  the  gentiles 
which  followed  not  after  righteousness,  have  attained  to 
righteousness,  even  the  righteousness  which  is  of  faith. 
But  Israel,  which  followed  after  the  law  of  righteousness, 
hath  not  attained  to  the  law  of  righteousness."  This  opens 
the  whole  ground  of  the  doctrine  before  us  :  and  when  he 
asks  the  question,  "Wherefore  ?"  it  would  seem  inevitable 
for  him  to  have  replied,  "  Because  the  secret  will  of  God 
had  determined  it  to  be  so,"  if  this  had  been  the  case. 
But  mark  his  language  :  "  Because  they  sought  it  not  hy 
faith  ;  hut  as  it  were  by  the  works  of  the  law.'' 

That  passage  in  Acts  xiii.  48,  where  it  is  said  :  "  As 
many  as  were  ordained  to  eternal  life,  believed,"  has  been 
supposed  very  strongly  to  favour  the  doctrine  of  uncon- 
ditional election  and  reprobation.  But  it  is  only  by  look- 
ing at  this  passage  through  the  medium  of  that  doctrine 
itself,  that  such  a  construction  can  be  put  upon  it. 

To  suppose  that  the  word  "ordained,"  related  to  uncon- 
ditional decrees,  existing  from  all  eternity,  and  securing 
the  salvation  of  all  that  are  saved,  would  make  this  passage 
convey  a  meaning,  not  at  all  to  the  purpose  for  which  it 
has  been  advanced.  It  would  go  to  show,  not  that  the 
conversion  of  that  day,  among  the  gentiles,  was  confined 
to  the  elective  decrees  ;  but  that  the  election  was  confined 
to  the  conversion  of  that  day  :  and  of  course,  no  further 
conversion  there  ever  could  take  place.  "  As  many  as 
were  ordained  to  eternal  life,  believed  ;"  consequently,  the 
whole  work  of  conversion  there  was  completed. 

But  leaving  this  consequence,  we  may  return  to  the 


OS  THE    UNIVERSALITY    OF    GRACE. 

word  ordained,  which  means  to  appoint,  put  in  office,  or 
inirst  uith  certain  powers  or  privileges.  Thus  Matthias 
was  oiilaincd  to  take  part  of  that  ministry  and  apostlcship, 
from  which  Judas  by  transgression  fell.  In  this  sense 
also  the  seven  deacons  were  ordained.  And  yet  one  of 
them  introduced  that  ofTensive  doctrine,  so  emphatically 
denounced  in  the  Revelations,  ch.  ii.  v.  6,  15.  (Dupin's 
Church  Hist.  vol.  1,  p.  30.)  The  Bishops,  in  the  primi- 
tive Church,  were  ordained ;  and  these  again  ordained 
elders.  Tit.  i.  5.  In  all  these  cases  we  see  nothing  that 
conveys  the  idea  of  irrevocable  decrees.  We  can  speak  of 
ordaining  an  apostle,  a  deacon,  a  bishop,  or  elder,  yet  sup- 
pose that  a  preparation  for  such  office  was  necessary,  and 
of  course  became  a  condition  ;  ajid  further  conceive,  that 
in  case  of  apostacy,  they  miglit  become  unfit  for  such 
office,  and  be  cast  out  of  it. 

But  if  it  be  said,  that  the  ordinations  that  have  been 
mentioned  were  the  acts  of  men,  while  the  other  is  the  act 
of  God  ;  it  may  be  replied,  that  in  those  cases  w  hich  have 
been  quoted,  the  Holy  Spirit  did  concur,  and  therefore 
they  are  not  to  be  considered  as  cases  of  mere  human  ap- 
pointment. 

But  there  are  cases  purely  of  Divine  ordination,  which 
may  further  illustrate  the  subject.  In  the  message  deli- 
vered to  David,  wlien  he  had  proposed  to  build  a  temple, 
it  is  said :  "Also  I  will  ordain  a  place  for  my  people  Israel, 
and  will  plant  them;  and  they  shall  dwell  in  their  place, 
and  shall  be  moved  no  more."  1  Chron.  xvii.  9.  And  yet 
this  ordaining  was  evidently  conditional ;  because  the  tem- 
ple lias  l)cen  tlcmolislu'd — the  nation  has  been  destroyed — 
and  the  remnant  of  the  Jewish  stock  are  scattered  from 
that  place,  through  all  civili/.ed  nations  upon  the  earth. 

Cases  parallel  to  this  might  be  found  in  numerous 
periods  of  the  Jewish  history.  But  I  conceive  it  unne- 
cessary to  multiply  quotations  of  the  kind.     A  few  cases, 


THE    UHklVERSALITY    OF    GllACE.  63 

however,  from  the  New  Testament,  may  not  be  improper. 
It  is  said  in  Mark  iii.  14,  that  Jesus  ^' ordained  twelve,  that 
they  should  be  with  Him," — "  and  have  power  to  heal 
sicknesses,  and  to  cast  out  devils."  Judas  was  one  of  the 
twelve  :  and  though  he  was  ordained  by  our  Lord  Jesus 
Christ  Himself,  yet  he  did  not  retain  the  office,  powers,  or 
privileges  to  which  he  was  ordained. 

In  allusion  to  choosing  his  disciples  from  the  rest  of 
mankind,  and  ordaining  them  to  the  important  mission  that 
has  been  recited  from  Mark,  our  Lord  made  use  of  the 
following  expressions  to  them  :  "  Ye  have  not  chosen  Me, 
but  I  have  chosen  you,  and  ordained  you,  that  you  should 
go  and  bring  forth  fruit,  and  that  your  fruit  should  remain.'" 
John  XV.  16.  But  if  it  should  be  supposed  these  expres- 
sions had  no  allusion  to  Judas,  it  should  be  remembered 
that  the  same  evangelist,  ch.  vi.  70,  relates  that  Jesus  said  : 
"  Have  not  I  chosen  you  twelve^  and  one  of  you  is  a 
devil  ?"  Judas  therefore  was  chosen  :  was  ordained  of 
Jesus  Christ,  to  the  same  high  offices  with  the  other  apos- 
tles— in  which  he  had  power  to  cast  out  devils  ;  but  he 
kept  not  the  station  to  which  the  Lord  had  ordained  him, 
and  came  himself  under  the  power  of  the  devil. 

But  some  may  stumble  at  the  terms,  eternal  life.  Much 
of  the  difficulty  in  which  controverted  subjects  are  involv- 
ed, arises  from  inattention  to  the  diiferent  ideas  attached 
to  certain  terms.  Thus  the  term  eternal  life,  may  be 
understood  to  relate  to  the  duration  of  existence.  But  it  is 
also  applied,  and  seems  more  properly  to  belong,  to  that 
Divine  Principle  which  has  been  denominated  by  different 
forms  of  expression.  Thus,  it  is  called  Grace,  from  its 
being  the  free  gift  of  God  to  man,  in  order  to  enable  him 
to  obtain  salvation.  It  is  called  Light,  from  its  illuminat- 
ing nature  and  effects  on  the  human  mind.  It  is  called 
Life,  from  the  capacities  and  powers  which  it  communi- 
cates to  those  who  receive  it.     And  it  may  *be,  and  is, 


64  THE    UNIVERSALITY    OF    GRACE. 

called  Eternal  Life,  not  only  for  the  last  reasons  which  are 
given,  buCalso  to  show  its  Divine  source  and  nature  ;  and 
that  it  is,  in  itself,  a  Living,  Indestructible  Principle.  In 
the  text  before  us,  I  conceive  the  terms  Eternal  Life,  relate 
to  a  Principle,  rather  than  to  the  duration  of  existence. 
Nor  is  this  exposition  new,  or  unprecedented.  There  are 
numerous  passages  of  Scripture  that  will  bear  this  con- 
struction, and  some  that  cannot  bear  any  other.  "  When 
Christ,  who  is  our  Life,  shall  appear."  Col.  iii.  4.  "  The 
Power  of  an  Endless  Life."  vii.  16.  "Thou  hast  the  words 
of  Eternal  Life.''  John  vi.  68.  "This  is  Life  Eternal, 
that  they  might  know  Thee,  the  only  true  God,  and  Jesus 
Christ  whom  Thou  hast  sent."  ib.  xvii.  3.  "  This  is  the 
true  God  and  Eternal  Life.''  1  John  v.  20.  "  No  murderer 
hath  Eternal  Life  abiding  in  him."  ib.  iii.  15.  This  last 
passage  is  very  conclusive  on  the  point,  and  cannot  be 
construed  in  any  other  way.  The  apostle,  speaking  of  the 
Word,  and  his  incarnation,  says:  "In  Him  was  Life;  and 
his  Life  was  the  Light  of  men."  John  i.  4.  The  same  In- 
spired writer  also  uses  the  expressions  :  "For  the  Life  was 
manifested,  and  we  have  seen  it,  and  bear  witness,  and 
show  unto  you  that  Eternal  Life,  which  was  with  the 
Father,  and  was  manifested  unto  us."  1  John  i.  2.  And  as 
this  Grace,  Light,  and  Life,  (to  which  the  epithet  Eternal 
so  properly  belongs,)  may  visit,  influence,  and  animate  us 
—as  we  may  be  placed  in  it  as  in  a  new  capacity,  power, 
or  oflice,  we  may,  by  a  mode  of  expression  analogous  to 
those  cases  already  quoted,  be  said  to  be  chosen,  appointed, 
or  ordained  to  it.  But  though  this  Life  itself  is  eternal, 
yet,  after  possessing  it,  we  may  be  separated  from  it,  and 
that  separation  be  properly  denominated  death.  (  ride 
Art.  Perseverance.) 

The  meaning  of  the  passage  quoted  from  the  Acts,  I 
conceive,  amounts  simply  to  this  :  that  as  many  as  received, 
or  were  invested  with,  or  come  under,  the  influence  of  the 


THE    UNIVERSALITY    OF    GRACE. 


65 


Divine  Principle,  "  believed.''''  For  I  cannot  suppose  that 
"\ve  are  to  infer  any  more  from  this  passage,  than  that  these 
gentiles,  on  hearing  the  glad  tidings  of  the  Gospel, 
preached  by  the  apostles,  and  under  the  influence  of  that 
Grace  which  brings  salvation,  had  become  ingraffed  into 
the  true  Church,  and  placed  precisely  on  a  footing  "with 
those  to  whom  it  was  said :  "  If  thou  continue  in  His  good- 
ness— otherwise  thou  also  slialt  be  cut  off"."  * 

We  do  not  represent  the  Supreme  Being,  as  bringing 
mankind  into  existence  for  the  very  purpose  of  making 
them  miserable  to  all  eternity  ;  or  as  calling  on  them  for  the 
performance  of  certain  duties,  and,  at  the  same  time,  ren- 
dering obedience  absolutely  impossible  ;  and  punishing 
them  to  all  eternity,  for  what  was  the  effect  of  his  own 
irresistible,  secret  will.  Such  an  idea  is  too  shocking  to 
be  ascribed  to  Infinite  Goodness. 

But  if  it  be  said,  that  the  disobedience  of  sinners,  though 
under  the  direction  of  the  secret  will  of  God,  is  still  volun- 
tary ;  it  may  be  replied,  that  this  is  too  plain  a  contradic- 
tion to  be  ofi"ered  to  even  the  lowest  capacity.  As  well 
might  we  talk  of  the  voluntary  act  of  a  machine,  or  the 
voluntary  or  wilful  movement  of  a  cloud.  It  is  all  the 
effect  ofybrce,  which  the  subject  has  neither  power  nor 
will  to  resist. 

If  it  be  said,  that  the  will  of  the  creature  is  in  accordance 
with  the  secret  will  of  God — I  answer,  so  much  the  more 
is  he  an  object  of  acceptance,  not  of  punishment.     But 


•  The  passage  here  under  discussion  might  be  more  correctly  rendered, 
"  As  many  as  were  disposed  for  eternal  life  believed  ;"  or,  "  As  many  as  were 
disposed,  {oT  prepared,)  believed  in  [the  doctrine  of]  eternal  life." 

The  original  word  (rctrru)  signifies  to  dispose  or  set  in  order  as  the 
ranks  of  an  army ;  and  seems,  in  this  place,  to  "  imply  those  whose  well 
ordered  minds  were  open  to  the  candid  examination  and  reception  of  Truth." 
It  is  not  the  term  used  to  signify  an  eternal  decree ;  nor  is  it  employed^to 
denote  appointment  to  offices  in  the  church,  in  the  passages  above  alluded  to, 
p.  62,63.  For  H  further  elucidation  of  this  text,  the  reader  is  referred  to 
"Home's  lutrodaction  to  the  Scriptures,"  or"Bevan's  Life  of  Paul."  Eng.  ]£d. 
4  F 


68  THE    UMVERSAHTY    OF    GRACE. 

what  ideas  can  men  entertain  of  the  Deity,  who  suppose 
that  his  secret  and  revealed  will  are  difl'erent  ! — that  He 
pret«Mids  to  will  one  thing,  and  secretly  wills  another  ; — 
that  there  is  no  reality  in  the  revealed  will,  it  is  nothing  but 
an  appearance  ;  and  yet  that  an  undeviating  performance 
of  the  secret  will,  which  is  nothing  more  than  his  real  will, 
is  to  draw  down  his  judgments  and  everlasting  wrath  ! 

It  has  been  urged  by  some,  that  God  does  not  work 
without  a  plan — and  that  predestination  is  nothing  more 
than  the  plan  of  Divine  operations. 

Suppose  we  admit  that  the  Supreme  Ruler  of  the 
universe  does  not  work  without  a  plan  ;  it  does  not  follow 
that  unconditional  election  and  reprobation  is  that  plan. 
Such  a  conclusion  could  not  be  drawn,  without  proving 
that  such  a  plan  would  be  consistent  with  the  attributes  of 
the  Deity,  and  also,  that  the  doctrine  of  free  agency  would 
not.  But  this  has  not  been  done.  On  the  other  hand,  it 
may  be  urged,  both  from  Scripture  and  from  reason,  that 
the  plan  which  the  Almighty  has  laid  down  for  the 
government  of  his  rational  creatures,  is,  that  man  should  be 
free  to  choose  and  to  act — instructed  in  his  duty — enabled 
to  I  erform  it — and  made  subject  to  the  consequences. 

It  has  also  been  supposed  that,  as  the  Deity  foreknows 
all  things,  what  is  certainly  foreknown  must  certainly 
come  to  pass. 

All  those  who  have  pretended  to  digest  the  doctrine 
into  any  thing  like  a  system,  and  all  who  have  held  it  so 
digested,  have  (listiiiguislicd  between  the  foreknowledge 
of  the  Deity,  and  his  decrees.  The  one  is  an  attribute,  the 
other  an  act.  The  prescience  of  the  Almighty  is  as  much 
an  attribute  as  his  power,  and  must  have  existed  from  all 
eternity.  But  it  would  seem  that  a  decree  necessarily 
implied  an  art :  an  act  necessarily  required  a ///;/e  at  wUich 
it  was  performed — beguji— and  finished.  But  how  will  this 
accord  with  the  idea  of  its  having  existed  from  all  eternity  ? 


THE    UNIVERSALITY    OF    GRACE. 


67 


And  if  the  prescience  existed  before  the  decrees,  then  what 
is  foreknown  is  not  necessarily  decreed.  Calvin  *  did 
not  rely  on  the  argument  of  foreknowledge,  to  establish 
the  doctrine  of  the  decrees.  At  that  day  there  was  a  doc- 
trine which  Calvin  seemed  more  careful  to  oppose  than 
that  of  free-will — it  was  the  merit  of  works.  And  as  he 
apprehended  it  might  be  supposed,  that  the  Almighty, 
foreknowing  the  course  of  conduct  which  each  individual 
would  pursue,  had  fixed  his  election  or  reprobation  ac- 
cording to  the  works  foreknown,  he  contended  that  the 
decrees  Avere  totally  irrespective  of  the  foreknowledge,  or 
of  the  moral  condition  of  the  subjects. 

In  thus  distinguishing  between  the  decrees  and  the  fore- 
knowledge of  God,  and  asserting  that  such  decrees  are  not 
dependent  on  this  foreknowledge,  he  entirely  destroys  the 
force  of  the  argument  which  has  been  drawn  from  that 
source.  For  if  the  existence  of  such  decrees  be  denied, 
those  who  confess  that  they  are  not  dependent  on  fore- 
knowledge, cannot  refer  to  that  foreknowledge  as  an  evi- 
dence of  their  existence. 

Some  of  the  disciples  of  Calvin  explain  his  opinions  by 
saying,  that  "  Intelligent  beings  first  determine  on  a  pur- 
pose, and  then  know  that  it  will  be  accomplished." 


*  His  words  are  :  "  But  many  persons  involve  this  doctrine  in  difficulties, 
and  especially  those  who  pretend  to  found  it  upon  the  Divine  Prescience. 
Both  of  these  things  we  establish,  that  God  forsees  all,  and  that  He  disposes 
of  all ;  but  we  maintain  that  it  confounds  every  thing,  to  subject  the  predesti- 
nation of  God  to  his  PRESCIENCE." 

Mackenzie's  Life  of  Calvin,  p.  242. 
"  We  cannot  suppose  Him  to  have  foreknown  any  thing,  which  He  had  not 
PREVIOUSLY  decreed,  without  setting  up  a  series  of  causes,  extra  deum, 
and  making  the  Deity  dependent  for  a  great  part  of  the  knowledge  He  has, 
upon  the  will  and  works  of  his  creatures,  and  upon  a  combination  of  circum- 
stances exterior  to  Himself.  Therefore,  his  determinate  plan,  counsel,  and 
purpose,  ( i.  e.  his  own  predestination  of  causes  and  effects,)  is  the  only  basis 
of  his  foreknowledge :  which  foreknowledge  could  neither  be  certain  nor 
independent,  but  as  founded  on  his  own  antecedent  decree."' 

TOPLADY,  p.   100 

4  P  2 


68  THE    UNIVERSALITY    OF    GRACE. 

If  we  apply  this  proposition  to  the  Deity,  and  it  cer- 
tainly can  apply  to  no  otlier  being — it  will  follow,  that  his 
Prescience  did  not  exist  from  all  eternity.  For  that  could 
not  have  been  of  eternal  duration,  which  was  preceded  by 
any  event  whatever.  Thus  we  are  led  back  to  a  period, 
in  which,  according  to  this  view,  one  of  the  attributes  of 
the  Deity  did  not  exist. 

In  tracing  these  various  arguments  to  their  natural  con- 
sequences, my  mind  revolts  at  the  ideas  which  are  neces- 
sarily excited.  It  is  painful  too,  to  my  feelings,  to  canvass 
the  principles  of  any  society  with  freedom.  I  feel  no 
sectarian  animosity.  I  know  and  esteem  many  individuals 
who  hold  this  very  doctrine.  But  while  I  acknowledge 
the  obligations  of  charity,  I  hope  it  will  not  be  a  cause  of 
ofl'ence,  if  I  am  found  also  in  the  exercise  of  Christian 
solicitude  for  their  eternal  happiness.  This  solicitude 
prompts  me  to  the  investigation  of  the  subject  before  us, 
and  freely  to  develope  its  character  and  consequences. 

And  here  I  would  drop  a  caution,  against  a  boldness 
which  is  sometimes  discoverable,  in  attempting  to  bring 
down  Divine  attributes  to  the  level  of  human  comprehen- 
sion. It  is  done  in  the  doctrines  of  infidelity,  as  well  as  in 
those  of  predestination.  In  the  former,  it  has  been  levelled 
against  revealed  religion,  and  all  the  mysteries  it  embraces; 
in  the  latter,  it  offers  an  indignity  to  the  Divine  Character. 
Among  the  very  objectionable  consequences  and  im- 
putations which  necessarily  follow  from  it,  it  represents 
the  foreknowledge  very  far  below  perfection,  by  coniining 
it  merely  to  what  is  decreed.  Besides  this,  it  denies  the 
justice  and  mercy  of  the  Almighty.  It  is  true  the. profes- 
sors of  the  doctrine  do  not  acknowledge  these  conse- 
quences ;  but  they  follow  from  it  as  inevitably  as  mathe- 
matical demonstrations. 

And  how  dare  we  call  these  Divine  attributes  in  ques- 
tion f     Do  not   our   very   hopes  of  heaven  and  happiness 


THE    UNIVERSALITY    OF    GllACE.  69 

depend  on  these  ?  Banish  these  from  onr  minds,  and  our 
prospects  are  wrapped  in  gloom.  We  no  longer  look  up 
to  a  God  hearing  prayer,  but  to  an  inexorable  Being, 
whom  neither  prayers  nor  intercessions  can  move.  The 
uncertainty  of  our  being  of  the  elect  number,  must  still 
cross  our  minds  with  inexpressible  horror.  Notwithstand- 
ing the  powerful  invitations  which  we  may  feel,  to  become 
heirs  of  God  and  joint  heirs  with  Christ,  we  still  may  sup- 
pose He  has  bid  us  seek  his  face  in  vain  ;  and  only  gives 
these  invitations,  to  increase  our  condemnation,  and  aggra- 
vate our  final  misery. 

The  justice  of  his  judgments  and  the  riches  of  his  mercy, 
have  been  displayed  through  all  generations  on  earth  ;  and 
they  will  be  proclaimed  in  the  anthems  of  the  redeemed  in 
heaven. 

I  shall  conclude  by  appealing  to  the  universal  experi- 
ence of  mankind  ;  for  I  am  persuaded  that  I  may  assert, 
without  fear  of  contradiction,  that  every  man  who  has  come 
to  feel  the  powerful  operation  of  Redeeming  Love,  rising 
into  predominance  in  his  own  heart,  feels  therein  an  ex- 
tension of  good-will  to  the  whole  human  family,  and  a 
desire  for  the  salvation  of  all ;  in  the  language  of  Scrip- 
ture :  "  not  willing  that  any  should  perish,  but  that  all 
shovdd  come  to  repentance  and  live."*    And  in  proportion 


*  But  what  shall  we  say  of  such  sentiments  as  the  following  ?  Do  they  not 
seem  to  represent  the  smallness  of  the  number  of  those  that  are  saved,  as 
a  source  of  gratification  to  the  elect — and  even  as  enhancing  their  happiness  ? 

"For  by  not  adopting  indifferently  the  whole  world  to  the  hope  of  salva- 
tion, but  by  giving  to  some  what  He  refuses  to  others.  He,  by  this  coraparisoa 
of  his  grace,  renders  it  more  estimable,  and  more  illustrious-" 

Calvin,  Inst.  lib.  3,  ch.  21. 

"  In  other  cases,  the  value  of  a  privilege  or  possession,  is  enhanced  by  its 
SCARCENESS.  A  VIRTUOSO  scts  but  Uttlc  esteem  on  a  medal,  a  statue,  or  a 
A'ase,  so  common  that  every  man  who  pleases  may  have  one  of  the  same 
kind  :  he  prizes  that  alone,  as  a  rarity,  which  really  is  such  ;  and  which  is  not 
only  intrinsically  valuable,  but  which  lies  in  few  hands.  Were  all  men  here 
on  earth  qualified  and  enabled  to  appear  as  kings ;  the  crown,  the  sceptre,  the 

4  f3  ■ 


70  THE    UNIVERSALITY    OF    GRACE. 

as  we  come  under  the  influence  of  the  Spirit  of  Him,  who 
laid  down  his  life  for  us,  so  this  love  and  desire  for  the 
salvation  of  all  men  becomes  powerful  in  us.  And  is  it 
to  be  supposed  that  our  love  for  mankind,  our  feeliners  of 
pity,  commiseration,  and  desire  for  their  salvation,  should 
be  thus  enlarged,  if  the  love  of  God,  and  the  means  of 
salvation,  were  restricted  to  the  narrow  limits  which  have 
been  supposed,  on  the  predestinarian  scheme  ?  It  is  impos- 
sible. Efl'octs  cannot  exceed  their  cause  ;  nor  any  feeling 
of  love  or  good-will,  or  desire  for  the'  salvation  of  souls, 
rise  in  us,  superior  to  the  inexhaustible  Source  of  the  love 
of  God  in  Christ  Jesus,  from  which  alone  it  is  derived 
in  us. 

Nor  is  this  the  only  evidence  we  find  within  ourselves. 
And  here  I  can  make  a  similar  appeal — whether  every 
man  who  is  capable  of  rational  reflection,  does  not  feel 
himself  in  the  full  exercise  of  free  agency  ?  Is  he  not  con- 
scious of  a  discrimination  between  right  and  wrong  ?  Does 
he  not  feel  the  solemn  obligations  of  duty  ?  Is  there  not  a 
conviction  on  his  mind,  that  a  (iod,  all  Goodness,  does  not 
require  impossibilities  of  him  ;  but,  in  fatherly  regard, 
invites  him  to  love  and  gratitude,  and  finally  to  an  inherit- 
ance eternal  in  the  heavens  ?  And  when,  at  any  time,  he 
has  gone  counter  to  the  convictions  in  his  own  bosom,  does 
he  not  feel  that  he  is  left  without  excuse — that  the  Grace 
afl'orded,  the  evidences  of  sin,  and  ability  to  resist  tempta- 
tion, were  sufficient  for  him  ? 

We  acknowledge  unhesitatingly,  that  God  is  good,  that 
He  is  not  a  hard  Master,  or  an  austere  man,  taking  up 
•where  He  has  not  laid  down,  and  gathering  where  He  has 


robe  of  state,  and  other  ensigns  of  njajesty,  would  presently  sink  into  things 
hardly  noticeable."     Toplady,  prkfack,  p.  8. 

And  these  comparibons  he  briiiijb  forward,  to  illustrate  Uie  "  reflections," 
&c.  "  of  such  persoas  as  are  favoured  with  a  sense  of  their  ruction  in  Chriit 
to  holiness  and  henvcn."    ib. 


THE    UNIVCRSALITY    OF    GJIACE.  71 

not  strawed.  And  when  our  minds  are  addressed  with  the 
language  :  "  As  I  live,  saith  the  Lord  God,  I  have  no 
pleasure  in  the  death  of  the  wicked;  but  that  the  wicked 
turn  from  his  way  and  live  ;"  E%ek.  xxxiii.  11  ;  wc  may 
respond  with  the  apostle  :  "  Let  God  be  true,  but  every 
man  a  liar."  Rom.  iii.  4. 


««.* 


CHAPTER    IV. 


OF    THE    DIVINITY    OF    JESUS    CIiniST. 

Althoua;h  the  preceding  articles  have  all  an  allusion  and 
direct  reference  to  Jesus  Christ,  and  salvation  by  Him, 
(for  He  is  the  only  means  and  Way  of  salvation,  and  the 
Foundation  of  every  Christian  doctrine,)  yet  it  seems 
necessary  to  say  something  more  distinct  and  particular, 
in  relation  to  that  Divine  Character. 

The  Society  of  Friends,  from  the  beginning,  have  be- 
lieved in  the  Divinity  and  Humanity  of  Christ.  The 
history  of  his  miraculous  conceptiiin,  birth,  life,  sufferings, 
death,  resurrection,  and  ascension,  as  recorded  by  the 
Evangelists,  we  fully  believe. 

A  few  extracts  from  the  writings  of  some  of  the  most 
distinguished  members  of  the  Society,  may  probably  be 
the  best  introduction  to  this  article. 

G.  Fox,  in  his  Journal,  vol.  1,^.4,  [;?.  4,yb/.  cd.~\  says: 
"This  priest  Stevens  asked  me,  why  Christ  cried  out  upon 
the  cross : '  My  God,  my  God,  why  hast  Thou  forsaken  Me  ?' 
and  why  He  said :  'If  it  be  possible,  let  this  cup  pass  from 
Me;  yet  not  my  will,  but  Thine  be  done.'  I  told  him,  at 
that  time  the  sins  of  all  mankind  were  upon  Him,  and  their 
iniquities  ami  transgressions,  with  which  He  was  wounded, 
which  He  was  to  bear,  and  to  be  an  offering  for,  as  He  was 
man,  but  died  not,  as  He  was  God  :  so  in  that  He  died  for 
all  men,  tasting  death  for  every  man,  He  was  an  offering 
for  the  sins  of  the  whole  world.  This  I  spoke,  being  at 
thai  time,  in  a  nu'asure,  sensihh-  of  Christ's  suflerings." 

In  a  publication  about  the  year  1673,  entitled,  "  A  Tes- 


THE    DIVINITY    OF    JESUS    CHRIST.  73 

limoiiy  of  what  we  believe  of  Christ,"  he  says  :  "  The 
apostle,  speaking  of  the  fathers,  saith  :  '  Of  whom,  as  con- 
cerning the  flesh,  Christ  came,  who  is  God  over  all,  blessed 
for  ever.  Amen.'  This  was  the  apostle's  doctrine  to  the 
Church  then,  which  we  do  witness,  both  as  to  his  flesh, 
and  as  He  was  God." 

G.  Fox  and  others,  in  an  address  to  the  Governor  of 
Barbadoes,  Journal,  vol.  2,  p.  139,  [p.  434, /o/.  ed.']  says  : 
"  We  own  and  believe  in  Jesus  Christ,  his  beloved  and  only 
begotten  Son,  in  whom  He  is  well  pleased  ;  who  was  con- 
ceived by  the  Holy  Ghost,  and  born  of  the  Virgin  Mary  ; 
in  whom  we  have  Redemption  through  his  blood,  even  the 
forgiveness  of  sins  :  who  is  the  express  Image  of  the  Invisi- 
ble God,  the  First-born  of  every  creature  ;  by  whom  were 
all  things  created,  that  are  in  heaven  and  in  earth,  visible 
or  invisible,  whether  they  be  thrones,  dominions,  princi- 
palities, or  powers ;  all  things  were  created  by  Him.     And 
we  own  and  believe  that  He  was  made  a  Sacrifice  for  sin, 
■who  ^inew  no  sin,  neither  was  guile  found  in  his  mouth ; — 
that  He  was  crucified  for  us  in  the  flesh,  without  the  gates 
of  Jerusalem ; — and  that  He  was  buried,  and  rose  again  the 
third  day,  by  the  power  of  the  Father,  for  our  justification; 
— and  that  He  ascended  up  into  heaven,  and  now  sitteth  at 
the  right  hand  of  God.     This  Jesus,  who  was  the  Founda- 
tion of  the  prophets  and  apostles,  is  our  Foundation  ;  and 
we  believe  there  is  no  other  foundation  to  be  laid,  but  that 
which  is  laid,  even  Christ  Jesus  ;  who  tasted  death  for 
every  man — shed  his  blood  for  all  men — is  the  Propitiation 
for  our  sins,  and  not  for  ours  only,  but  also  for  the  sins  of 
the  whole  world." — "He  is,  (as  the  Scriptures  of  Truth  say 
of  Him,)  our  Wisdom,  Righteousness,  Justification,  and 
Redemption;  neither  isthere  salvation  in  any  other;  for  there 
is  no  other  name  under  heaven  given  amongst  men,  where- 
by we  may  be  saved." — "  He  is  now  come  in  Spirit,  and 
hath  given  us  an  understanding,  that  we  know  Him  that  is 


74  THE    DIVINITY    OF    JESUS    CHRIST. 

true.     He  rules  in  our  hearts  by  his  law  of  love  and  life, 
and  makes  us  free  from  the  law  of  sin  and  death." 

I.  Penington,  vol.  I,  p.  694,  4<o.  ed.  says  :  "  It  is  ob- 
jected a<^ainst  lis  who  are  called  Quakers,  that  we  deny 
Christ,  and  look  not  lo  be  saved  by  Him  as  He  was  mani- 
fested without  us  ;  but  look  only  to  be  saved  by  Christ 
within  us  ;  to  which  it  is  in  my  heart  to  answer,  to  such  as 
singly  desire  satisfaction  therein." 

"  We  do  indeed  expect  to  be  saved  by  the  revelation 
and  operation  of  the  Life  of  Christ  within  us,  yet  not  with- 
out rehition  to  what  He  did  without  us;  for  all  that  He 
did  in  that  body  of  flesh,  was  of  the  Father,  and  had  its 
place  and  service  in  the  will,  and  according  to  the  counsel 
of  the  Father." 

In  another  treatise,  entitled,"  Flesh  and  Blood  of  Christ," 
vol.  2,  ;;.  256,  he  says  :  "  Now  as  touching  the  outward, 
which  ye  say  we  deny,  because  of  our  testimony  to  the 
inward,  I  have  frequently  given  a  most  solemn  testimony 
thereto;  and  God  knoweth  it  to  be  the  truth  of  my  heart  ; 
and  that  the  testifying  to  the  inward  doth  not  make  the 
outward  void,  but  rather  establish  it  in  its  place  and  ser- 
vice. God  Himself,  who  knew  what  virtue  was  in  the 
inward,  yet  hath  pleased  to  make  use  of  the  outward  ;  and 
who  may  contradict  and  slight  his  wisdom  and  counsel 
therein  ?  It  was  a  spotless  Sacrifice  of  great  value,  and 
effectual  for  the  remission  of  sins  ;  and  I  do  acknowledge 
unto  the  Lord,  the  remission  of  my  sins  thereby;  and  bless 
the  Lord  for  it,  even  for  giving  up  jiis  Son  to  die  for 
us  all." 

William  Penn,  vol.  5,  p.  310,  says  :  "  We  cannot  believe 
that  Christ's  death  and  sufterings  so  satisfy  God,  or  justify 
men,  as  that  they  are  thcrihi/  accepted  of  God.  They  arc 
indeed  put  into  a  stale.,  capable  of  being  accepted  of  (iod  ; 
and,  through  tlie  obedience  of  faith  and  sanctilication  of  the 
Spirit,  are  in  a  stiite  of  aca*ptancc."    "  Aad  though  Christ 


THE    DIVINITY    OF    JESUS    CHRIST.  75 

did  die  for  us,  yet  we  must,  through  the  aid  of  his  Grace, 
work  out  our  salvation  with  fear  and  trembling.  As  He 
died  for  sin,  so  we  must  die  to  siti,  or  we  cannot  be  said  to 
be  saved  by  the  death  and  sufferings  of  Christ." 

"  We  do  believe  that  Jesus  Christ  was  our  holy  Sacrifice^ 
Atonement,  and  Propitiation  :  that  He  bore  our  iniquities, 
and  bj  his  stripes  we  were  healed  of  the  wounds  Adam 
gave  js  in  his  fall  :  and  that  God  is  just  in  forgiving  true 
penitents,  upon  the  credit  of  that  holy  offering  Christ  made 
of  Himself  to  God,  for  us  :  and  that  what  He  did  and 
suffered,  satisfied  and  pleased  God  :  and  that  through  the 
offering  up  of  Himself  once  for  all,  through  the  Eternal 
Spirit,  He  hath  for  ever  perfected  those  (in  all  times)  that 
were  sanctified  ;  who  walk  not  after  the  flesh,  but  after  the 
Spirit."      Vide  Rom.  viii.  1. 

"  In  short,  justification  consists  in  two  parts,  or  hath  a 
twofold  consideration  :  viz.  justification  from  the  guilt 
of  sin,  and  justification  from  the  power  and  pollutions 
of  sin." — "  The  first  part  of  justification,  we  do  reve- 
rently and  humbly  acknowledge,  is  only  for  the  sake  of 
the  deatli  and  sufferings  of  Christ  :  nothing  we  can  do, 
tJiough  hy  the  operation  of  the  Holy  Spirit,  being  able  to 
cancel  old  debts,  or  wipe  out  old  scores.  It  is  the  power 
and  efficacy  of  that  Propitiatory  Offering,  nipon/aith  and 
repentance,  that  justifies  us  from  the  sins  of  the  past:  and  it 
is  the  power  of  Christ's  Spirit  in  our  hearts,  that  purifies 
and  makes  us  acceptable  before  God." 

In  a  paper  presented  to  Parliament,  in  the  year  1693, 
signed  by  thirty-one  [or  more,  see  T.  Evan's,  p.  220.]  of 
our  primitive  friends,  among  whom  was  George  Whitehead, 
it  is  declared  : 

"  1.  That  Jesus  of  Nazareth,  who  was  born  of  the  Virgin 
Mary,  is  the  true  Messiah,  the  very  Christ,  the  Son  of  the 
Living  God,  to  whom  all  the  prophets  gave  witness  :  and 
that  we  do  highly  value  his  death,  sufferings,  works,  oflfiices, 


76  THE    DIVINITY    OF    JESl'S    CHUIST. 

and  merits,  for  the  Redemption  of  mankind,  together  with 
his  laws,  doctrines,  and  ministry." 

"2.  That  this  very  Christ  of  God,  who  is  the  Lamb  of 
God  that  taketh  away  the  sins  of  the  world,  was  slain,  was 
dead,  and  is  alive,  and  lives  for  ever  in  h's  Divine  i^lory, 
dominion,  and  power,  with  the  Father."  »         *         * 

"  And  we  know  of  no  other  doctrine  or  principle, 
preached,  maintained,  or  ever  received  among  or  b}'  us, 
since  we  were  a  people,  contrary  to  these  aforesaid." 
(SezieVs  Jlist.fol.  ed.  p.  ()26.) 

R.  Barclay,  in  his  Apology,  page  141,  expresses  himself 
thus  :  "  We  do  not  hereby  intend  any  way  to  lessen  or 
derogate  from  the  atonement  and  sacrifice  of  Jesus  Christ ; 
but  on  the  contrary,  do  magnify  and  exalt  it.  For,  as  we 
believe  all  those  things  have  been  certainly  transacted, 
which  are  recorded  in  the  Holy  Scriptures  concerning  the 
birth,  life,  miracles,  sufferings,  resurrection,  and  ascension 
of  Christ,  so  we  do  also  believe,  that  it  is  the  duty  of  every 
one  to  believe  it,  to  whom  it  pleases  God  to  reveal  the 
same,  and  to  bring  them  to  the  knowledge  of  it.  As  we 
firmly  believe  it  was  necessary,  that  Christ  should  come, 
that,  by  his  death  and  sufferings.  He  might  oflTer  Himself 
up  a  Sacrifice  to  God,  for  our  sins,  who  his  own  self  bare 
our  sins  in  his  own  body  on  the  tree  ;  so  we  believe  the 
remission  of  sins,  which  any  partake  of,  is  only  in,  and 
by  virtue  of,  that  most  satisfactory  Sacrifice,  and  no 
otherwise." 

About  tlie  year  1699,  G.  Keith,  having  left  the  Society 
of  Friends,  and  become  an  inveterate  opposer,  wrote  a 
book  which  he  called,  "  The  Deism  of  William  Penn  and 
his  brethren."  W.  Penn  being  then  in  America,  Thomas 
Ellwood  commenced  a  reply  to  this  book.  But  B.  Coole 
publishing  an  answer  to  Keith,  Elhvood's  was  never 
finished  ;  and  we  have  only  some  extracts  from  it  in  his 
in  liiat  reply  he  says  :    "  The 


THE    DIVINITY    OF    JESUS    CHUIST.  77 

Book  of  W.    Penn's,  called,  '  A  Discourse  of  the  General 
Rule  of  Faith  and  Life,'  to  which  G.  Keith's  Deism  is  an 
answer,  was  first  printed  in  the  year  1673,  as  an  appendix 
to  W.  Penn's  part  of  the  Christian  Quaker,  (a  folio  book  in 
two  parts,  the  former  written  by  W.  Penn,  the  latter  by  G. 
Whitehead.)     In  that  former  part  of  the  Christian  Quaker, 
writt/^n  by  W.  Penn,  though  the  tendency  of  it  is  to  assert 
and  defend  the  Divinity  of  Christ,   and  his   spiritual   ap- 
pearance,  by   his    Divine  Light,  in  the  hearts  of  men,  yet 
there  is  enough  said  concerning  his  Manhood,  his  outward 
appearance  and  sufferings  in  the   flesh,   to   free   W.  Penn 
from  the  imputation  or  suspicion  of  deism.     W.  Penn,  p. 
102,  says  :  ^  His  righteous  life,  with  respect  to  its  appear- 
ance in  that  body,  was  grieved  by  sin  ;  and  the  weight  of 
the  iniquity  of  the  whole  world,  with  the  concernment  of 
its  eternal  well-being,  lay  hard    upon  Him;   nor  was  his 
Manhood  insensible  of  it  :  under  the  load  of  this  did  He 
travail ;    alone  He  trod  the  wine  press,  &c.     Not  that  we 
should  irreverently  rob  the  holy  body,  of  whatsoever  ac- 
knowledgement is  justly  due,  nor  yet  separate  what  God 
hathjoined.'  P.  104.  chap.  21  :  "  A  confession  in  particular, 
to  Christ's  redemption,  remission,  justification,  and  salva- 
tion— which  was  actually  to  the  salvation  of  some,  and 
intentionally  of  the  whole  world. — As  there  was  a  necessity 
that  one  should  die  for  the  people,  so  whoever  then  or  since 
believed  in  Him,  had,  and  have,  a  seal  or  confirmation  of 
the  remission  of  their  sins  in  his  blood.     This  grand  assu- 
rance of  remission  do  all  receive  in  the  ratifying  blood  of 
Christ,  who,   repenting  of  their  sins,  believe  and  obey  the 
Holy  Light,  with  which  He  hath  illuminated  them.'  P.  107: 
'  But  there   is   yet  a  further  benefit  that  accrueth  by  the 
blood  of  Christ,  viz.     That  Christ  is  a  Propitiation  and  Re- 
demption to  such  as  have  Faith  in  Him.     For  though  I  still 
place  the  stress  of  particular  benefit  upon  the  Light,  Life, 
and  Spirit,  revealed  and   witnessed  in  every  particular : 


78  THE    DIVINITY    OF    JESUS    CHRIST. 

yet  in  that  general  appearance  there  was  a  general  benefit, 
justly  io  be  attributed  to  the  blood  of  that  very  body  of 
Christ  :    to  wit,  that  it  did   propitiate.     For  however  it 
might  draw  stupendous  judgments  upon  the  heads  of  those 
who  were  authors  of  that  dismal  tragedy,  and  died  impeni- 
tent, yet  doubtless  it  thus  far  turned  to  very  great  account, 
in  that  it  was  a  most  precious  oftering  in  the  sight  of  the 
Lord,  and  drew  God's  love  the  more  eminently  to  mankind ; 
at   least   such   as   should   believe  in  his  Name.'  P.  108  : 
'  Doubtless  it  did  greatly  influence  to  some  singular  ten- 
derness and  peculiar  regard,  unto  all  such  as  should  believe 
in  his  Name,  among  other  his  weighty  performances  ;  for 
the  sake  of  that  last  and  greatest  of  all  his  external  acts, 
the  resisting  unto  blood,  for  the  spiritual  good  of  the  world, 
thereby  offering  his  life  upon  the  cross,  through  the  power 
of  the  Eternal  Spirit,  that  remission  of  sin,  God's  bounty  to 
the  world,  might  be  preached  in  his  Name,  and  in  his  very 
blood  too,   as  that  which   was   most  ratifying  of  all  his 
bodily  sufferings.     And  indeed,  therefore,  might  it  seem 
meet  to  the  Holy  Ghost,  that  Redemption,  Propitiation,  and 
Remission,  should  be  declared  and  held  forth  in  tlie  blood 
of  Christ,  unto  all  that  have  a  right  Faith  therein,  as  saith 
the  apostle  to  tlie  Romans — because  it  implies  a  firm  belief 
that  Christ  was  come  in  the  flesh,  and  tliat  none  could  then 
have  Him  as  their  Propitiation  and  Redemption,  who  with- 
stood the  acknowledgement  of,  and  belief  in,  his  visible 
appearance.'     P.  110  :    'Faith  in  his  blood  was  requisite, 
that  they  might  confess  Hhn,  whose  body  and  bhwd  it  was, 
to  be  Christ.     To  conclude,  we  confess  ;  He  who  then  ap- 
peared, was  and  is  the  Propitiation,  &c.    And  in  Him  was 
Redemption  obtained,   by  all   those  who  had  such  True 
Faith  in  his  blood.' 

After  taking  the  above  extracts,  with  considerably 
more  to  the  same  purpose,  T.  E.  says  :  "  Thus  much 
(and  luore  which  1  have  omitted)  against    Deism    in    that 


THE    DIVINITY    OF    JESUS    CHRIST.  79 

very  treatise  of  W.  Perm's,  to  which  the  book  out  of  which 
G.  Keith,  by  his  art  of  counterfeit  chemistry,  would  extract 
deism,  was  an  appendix  :  and  yet  this  was  not  the  direct 
subject  of  that  treatise,  but  only  touched  on  occasionally, 
or  by  the  by.  Should  I  gather  up  all  quotations  on  this 
argument,  out  of  our  other  books,  such  especially  as  have 
morl  directly  handled  this  subject,  I  might  therewith  fill  a 
large  volume." 

And  after  quoting  a  large  number  of  texts,  in  support  of 
this  doctrine  he  adds  :  "  These  things  G.  Keith  certainlj- 
knows  have  been  constantly  held,  believed,  professed,  and 
owned  by  W.  Penn,  and  his  brethren  the  Quakers  in 
general,  both  privately  and  publicly,  in  word  and  writing. 
These  things  are  so  often  testified  of  in  our  meetincrs,  and 
have  been  so  fully  and  plainly  asserted  and  held  forth  in 
our  books,  that  we  might  call  in  almost  as  many  witnesses 
thereof,  as  have  frequented  our  rneetings,  or  attentively 
read  our  books." 

To  these  testimonies  from  the  writings  of  our  primitive 
Friends,  I  will  add  a  few  from  the  Society  in  its  collective 
capacity.  The  Epistles  from  the  Yearly  Meeting  in 
London,  to  the  Quarterly-  and  Monthly  Meetings  of  Friends, 
in  Great  Britain.  Ireland,  and  elsewhere,  contain  the 
following  advices  : 

1723.  "  This  Meeting,  considering  that  some  in  the 
present  age  do  endeavour,  as  well  by  certain  books, 
as  a  licentious  conversation,  to  lessen  and  decry  the  true 
faith  in  our  Lord  and  Saviour  Jesus  Christ,  even  that  pre- 
cious faith  once  delivered  to  his  saints,  which,  by  the, 
mercy  of  God,  is  also  bestowed  upon  us,  doth  therefore 
earnestly  advise  and  exhort  all  parents,  masters  and  mis- 
tresses of  families,  and  guardians  of  minors,  that  they 
prevent,  as  much  as  in  them  lies,  their  children,  servants, 
and  youth  imder  their  respective  care  and  tuition,  from 
the  having  or  reading  of  books  or  papers,  that  have  any 


80  THE    DIVINITY    OF    JESUS    CHRIST. 

tendency  to  prejudice  the  profession  of  the  Christian 
religion,  to  create  in  Ihein  the  least  doubt  concernins:  the 
Truth  of  the  Holy  Scriptures,  or  those  necessary  and 
saving  Truths  contained  in  them." 

1728.  "  And,  dear  Friends !  inasmuch  as  the  Holy  Scrip- 
tures are  the  external  means  of  conveying  and  preserving 
to  us,  an  account  of  the  things  most  surely  to  be  believed, 
concerning  the  coming  of  our  Lord  Jesus  Christ  in  the 
flesh,  and  the  fulfilling  of  the  prophecies  relating  thereto  ;  we 
therefore  recommend  to  all  Friends,  especially  elders  in 
the  Church,  and  masters  of  families,  that  they  would,  both 
by  example  and  advice,  impress  on  the  minds  of  the 
younger,  a  reverent  esteem  of  those  Sacred  Writings ;  and 
advise  them  to  a  frequent  reading  and  meditating  therein  : 
and  that  ministers  as  well  as  elders  and  others,  in  all  their 
preaching,  writing,  and  conversing  about  the  things  of 
God,  do  keep  to  the  form  of  sound  words,  or  Scripture 
terms ;  and  that  none  pretend  to  be  wise  above  what  is 
there  written,  and,  in  such  pretended  wisdom  go  about  to 
explain  the  things  of  God,  in  the  words  which  man's  wis- 
dom teaches." 

1732.  "We  tenderly  and  earnestly  advise  and  exhort 
all  parents  and  masters  of  families,  that  they  exert  them- 
selves in  the  wisdom  of  God,  and  in  the  strength  of  his  love, 
to  instruct  their  children  and  families,  in  the  doctrines  and 
precepts  of  the  Christian  religion  contained  in  the  Holy 
Scriptures  ;  and  that  they  excite  them  to  the  diligent 
reading  of  these  Sacred  Writings,  Avhich  plainly  set  forth 
the  miraculous  conception,  birth,  holy  life,  wonderful 
works,  blessetl  example,  meritorious  death,  aiul  glorious 
resurrection,  ascension,  and  niedialion  of  our  Lord  and 
Saviour  Jesus  Christ  :  and  to  educate  their  children  in  the 
belief  of  those  important  truths,  as  w^U  as  in  the  belief  of 
the  inward  manifestation  and  operation  of  the  Spirit  of  God 
on  their  own  minds ;  that  they  may  reap  (he  benefit  and 


THE    DIVINITY    OF    JESUS    CHRIST.  81 

advantage  thereof,  for  their  own  peace,  and  everlastiiii^ 
happiness,  which  is  infinitely  preferable  to  all  other  con- 
siderations. We  therefore  exhort,  in  the  most  earnest 
manner,  that  all  be  very  careful  in  this  respect  ;  a  neglect 
herein  being,  in  our  judgment,  very  blame  worthy  :  and 
further,  where  any  deficiency  of  this  sort  appears,  we  re- 
coraniend  to  Monthly  and  Quarterly  Meetings,  tliat  they 
stir  up  those  whom  it  may  concern  to  their  duty  herein." 

1736.  "We  earnestly  exhort,  that  ye  hold  fast  the 
profession  of  the  Faith  of  our  Lord  Jesus  Christ,  without 
wavering ;  both  in  respect  to  his  outward  coming  in  the 
flesh,  his  sufferings,  death,  resurrection,  ascension,  media- 
tion, and  intercession  at  the  right-hand  of  the  Father  ;  and 
to  the  inward  manifestations  of  his  Grace  and  Holy  Spirit 
in  our  hearts,  powerfully  working  in  the  soul  of  man,  to 
the  subduing  every  evil  affection  and  lust,  and  to  the  puri- 
fying of  our  consciences  from  dead  works,  to  serve  the 
Living  God  ;  and  that,  through  the  virtue  and  efficacy  of 
this  most  Holy  Faith,  ye  may  become  strong  in  the  Lord, 
and  in  the  power  of  his  might." 

1800.  "  There  were  of  old,  those  who  brought  children 
to  Christ  in  the  days  of  his  flesh  ;  and  now,  the  religious 
parent  can  breath  no  warmer  aspiration  for  his  tender 
offspring,  than  when  he  spiritually  commends  them  to  the 
protection  of  his  Lord.  But  see.  Friends,  that  you  encou- 
rage no  propensities  in  them,  which  prevent  a  union  with 
Him.  Restrain  them,  we  beseech  you,  from  associating 
with  those  whose  influence  and  example  lead  away  from 
His  law  ;  and  be  especially  careful  that  you  introduce  not 
among  them,  publications,  which  are  either  wholly  or  in 
part  repugnant  to  the  faith  as  it  is  in  Jesus." — "  And 
finally.  Friends,  of  every  age,  of  every  rank,  we  commend 
you  to  the  protection  of  Him  w  ho  died  for  us,  and  who 
ever  livetli  to  make  intercession  for  us  ;  who  is  able  to  save 
them  to  the  uttermost  that  come  to  God  by  Him." 
4  G 


82  TIIK    DIVINITY    OF    JliSL'S    CHRIST. 

Ill  (lie  years  1730-1-2,  Alexiuidcr  Arscott  published, 
in  tlircc  parts,  a  work  which  he  called,  "  Considerations 
rclatin<j  to  tha  present  state  of  the  Christian  Religion," 
in  which  he  says:  "Christ,  the  Author  of  the  Christian 
Religion,  is  to  be  considered  under  a  two-fold  character  ; 
as  Man,  who  was  born  of  the  Virgin  Mary,  suffered  undex 
Pontius  Pilate,  was  crucified,  dead  and  buried  ;  and  as 
God,  in  which  sense  He  was  in  the  beginning,  before  all 
worlds,  and  is  called  in  Scripture  the  Word,  the  Wisdom, 
and  the  Power  of  God." 

"  And  as  what  Christ  did  and  suffered  for  mankind  was 
necessary,  by  the  appointment  of  God  the  Father,  for  their 
reconciliation  to  Him,  notv.ithstanding  their  sins  and  tres- 
passes against  Him  ;  so  his  presence  w  ith  them,  and  in 
them,  is  necessary  for  their  overcoming  sin,  and  bringing 
them  into  a  state  of  holiness  and  acceptance  with  Him  :  and 
this  latter  is  as  truly  a  part  of  the  Christian  religion  as  the 
first  ;  and  both,  taken  together,  make  up  the  whole,  entire 
Christian  religion." 

Henry  Tuke,  in  his  tre^itise  on  the  Princii)les  of 
Religion,  page  51,  says  :  «  The  Christian  Religion 
leaches,  that,  our  first  parents  having  sinned  and  lost  the 
Divine  Image,  the  fallen  nature  became  so  predojuinant, 
that  it  was  by  them  transferred  to  their  offspring  :  but 
iu  order  that  man  might  be  restored  to  favour,  and 
toa  state  of  purity,  it  pleased  the  Almighty  to  promise 
and  send  a  Redeemer,  whose  sacrifice  of  Him>clf, 
He  saw  meet  to  accept,  as  the  means  of  reconciliation  and 
forgiveness  of  sins  ;  hereby  putting  an  end  to  all  (hose 
sacrifices,  which  from  the  fall,  or  very  soon  after,  to  the 
time  when  Christ  thus  offered  up  Himself,  had  been 
adopted  as  the  means  of  obtaining  acceptance  with  God. 
And,  though  we  cannot  trace  this  practice  toa  Divine  com- 
mand, earlier- than  the  time  of  Moses  ;  yet  the  universal 
adoption  of  it  by  the  religious  of  all  ages,  is  a  strong  im- 


THE    DIVINITV    OF    JESUS    CHRIST.  S3 

plication  that  it  was  of  Divine  origin,  instituted  in  reference 
to  that  '  one  Offering,  bj  which  God  hath  perfected  for  eycr 
them  that  are  sanctitied.'  " 

"  Thus  the  chief  objects  of  the  coming  of  Christ,  evi- 
dently appear  to  have  been  : — first,  by  the  sacrifice  of  Him- 
self, p  make  atonement  to  God  for  us,  and  to  become  the 
Mediator  between  God  and  man  : — secondly,  by  the  sancti- 
fying operation  of  the  Holy  Spirit,  '  to  finish  transgression, 
and  to  make  an  end  of  sins,  and  to  bring  in  everlasting 
righteousness  :— and,  thirdly,  by  putting  an  end  to  the 
Legal  Dispensation,  and,  as  the  apostle  expresses  it,  'blot- 
ting out  the  handwriting  of  ordinances  that  was  against 
us,'  to  lead  mankind  to  a  more  pure  and  spiritual  worship 
of  the  Divine  Being. 

The  evangelist  John  introduces  the  history  of  the  life 
of  our  Lord  Jesus  Christ,  by  a  most  striking  testimony  to 
his  Divinity  :  "  In  the  beginning  was  the  Word ;  and  the 
Word  was  with  God,  and  the  Word  zoas  God." 

"  The  same  was  in  the  beginning  with  God." 

"All  things  were  made  by  Him  :  and  without  Him  was 
not  any  thing  made  that  was  made." 

"In  Him  was  Life,  and  the  Life  was  the  Light  of  men." 

"  He  was  in  the  World ;  and  the  world  was  made  by  Him  ; 
and  the  world  knew  Him  not.  And  the  Word  was  made 
flesh  and  dwelt  among  us." 

Christ  said  of  Himself  :  "  Before  Abraham  was,  I  am." 
John  viii.  58.  And  again  :  "I  and  my  Father  are  one." 
John  X.  SO. 

The  apostle  Paul  says,  1  Tim.  iii.  16  :  "  God  was  mani- 
fest in  the  flesh,  justified  in  the  Spirit,  seen  of  angels, 
preached  unto  the  gentiles,  believed  on  in  the  world,  re- 
ceived up  into  glory."  And  in  another  place  he  says  : 
"Of  whom,  as  concerning  the  flesh,  Christ  came ;  who  is  over 
all,  God  blessed  for  ever."  Rom.  ix.  5.  In  the  first  chapter 
of  Hebrews,  verse  8,  he  quotes  a  passage  from  the  Psalms, 
4  G  2 


84  THE    DIVINITY    OF    JESUS    CHRIST. 

with  application  to  Jesus   Christ :  "  But  unto  the  Son  He 
saith,  Thy  throne,  O  God  !  is  for  ever  and  ever." 

The  propht't,  speaking  of  his  advent,  says  :  "  His  Name 
shall  be  called,  Wonderful,  Counseller,  the  Might i/  Go(/,the 
Everlasting  Father,  the  Prince  of  Peace.  Of  the  increase 
of  his  government  and  peace  there  shall  be  no  end." 
Isaiah  ix.  6,  7. 

For  the  Redemption  of  fallen  man.  He  condescended  to  be 
"  made  flesh,"  or  "take  flesh,  and  dwell  among  us  ;"  as  it  is 
written  :  "A  body  hast  thou  prepared  Me."  "For  verily, 
He  took  not  on  Him  the  nature  of  angels,  but  the  seed  of 
Abraham,"  &c.  In  thus  being  "  made  flesh,"  or  "  taking 
flesh,"  with  its  feelings  and  susceptibility  of  sufiering  and 
of  death,  and  in  submitting  to  be  tempted  as  we  are,  He 
was  said  to  be  "made  like  unto  his  brethren."  Ileh.  ii.  17. 
And  yet  we  do  not,  from  these  expressions,  call  his 
Divinity  in  question. 

"  Beware,"  said  the  apostle,  "  lest  any  man  spoil  you 
through  philosophy  and  vain  deceit,  after  the  traditions  of 
men,  after  the  rudiments  of  the  world,  and  not  after  Christ ; 
for  in  Him  dwelleth  all  the  Fulness  of  the  Godhead  bodily. 
And  ye  are  complete  in  Him,  who  is  the  Head  of  all  prin- 
cipality and  power."  Co/,  ii.  8,  9,  10.  "Wherefore  God 
also  hath  highly  exalted  Him,  and  given  Him  a  Name 
which  is  above  every  name  ;  that  at  the  Name  of  Jesus 
every  knee  should  bow,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ;  and  that  every  tongue 
should  confess  that  Jesus  Christ  is  Lord,  to  the  glory  of 
God  the  Father."  Phil.  ii.  9,  10,  11. 

It  is  lujt  neces<,ary  to  enter  into  a  statement  of  what  con- 
stitutes the  human  character,  to  draw  a  contrast  between 
this  and  the  character  of  Jrsus  Christ  ;  for  though  He  was 
man,  yet  He  was  more  than  man  :  the  Divine  Nature 
C5Sf//^/Vi//y  belonged  (<>  Hini. 
.     Thus  it  was  said  :    "  A  body  hast  Thou  prepared  3/c." 


THE    DIVINITY    OF    JESUS    CHRIST.  85 

Heh.  X.  5.  And  again  :  "  Before  Abraham  was,  /  am." — 
"/and  my  Father  are  One."— "He  that  hath  seen  Me, 
hath  seen  the  Father."  In  all  these  passages,  and  many 
more  which  might  be  mentioned,  in  which  there  is  an 
obvious  and  necessary  reference  to  his  outward  appear- 
ance) there  is,  at  the  same  time,  a  direct  application  of  the 
personal  pronouns  to  the  Divinity. 

Neither  saints  on  earth,  nor  angels  in  heaven,  have*  been 
proper  objects  of  worship  ;  but  worship  was  paid  to  Him, 
not  only  after  his  ascension,  but  while  He  walked  among 
men.  The  apostle,  in  reference  to  this  view  of  the  subject, 
says  :  "  When  He  bringeth  in  the  First  begotten  into  the 
world.  He  saith  :  And  let  all  the  angels  of  God  worship 
Him."  Heb.  i.  6. 

When  the  wise  men,  led  by  a  star,  were  come  into  the 
house  where  Christ  was  born,  "  they  saw  the  young  child, 
with  Mary  his  mother,  and  fell  down  and  zeorshiped  Him." 
Matt.  ii.  11.  "  The  leper  came  and  worshiped  Him." 
Matt.  viii.  2.  "  They  that  were  in  the  ship  came  and 
worshiped  Him."  Matt.  xiv.  33.  "  The  woman  of 
Canaan  came  and  worshiped  Him."  Matt.  xv.  25.  "  The 
man  came  out  of  the  tombs,  and  worshiped  Him."  Mark 
V.  6.  The  blind  man  believed  and  worshiped.  John  ix. 
38.  When  He  entered  Jerusalem,  the  multitude  that  were 
with  Him  worshiped  Him — spreading  their  garments  in 
the  way,  and  singing  "hosanna  in  the  highest."  Matt.  xxi. 
9,  15.  And  after  His  resurrection,  but  before  his  ascen- 
sion, "  His  disciples  held  Him  by  the  feet  and  worshiped 
Him."  Matt,  xxviii.  9.  And  again  in  verse  17,  it  is  said  : 
"  His  disciples  worshiped  Him."  When  Stephen  was 
suffering  death,  as  a  martyr,  he  worshiped,  saying  :  "Lord 
Jesus  !  receive  my  spirit." 

But  Peter  refused  to  be  worshiped,  saying  :  "I  am  a 
man."  Paul  and  Barnabas,  when  the  men  of  Lystra  were 
about  to  offer  Divine  honours  to  them,  rent  their  clothes 
4  G  3 


86  THE    DIVINITY    OF    JE8U8    CUHIST. 

and  ran  in  aiuoiif;  them  to  prevent  it,  saying,  they  were 
men  of  like  passions  with  others.  And  John,  ^vhen  some 
deep  mysteries  were  revealed,  was  about  to  worship  the 
angel;  but  he  prevented  him,  saying  :  "Sec  thou  do  it  not : 
1  am  thy  fellow  servant,  and  of  thy  brethren  that  have  the 
testimony  of  Jesus — worship  God."  Rev.  xix.  10,  also 
Txii.  8,  9.  Thus  it  is  evident,  that  our  Lord  Jesus  Christ, 
did  not  stand  simply  in  the  character  of  man. 

But  there  is  another  important  point,  to  which  we  must 
direct  our  attention.  He  was  our  Redeemer,  Mediator,  and 
Propitiatory  Sacrifice.  These  offices  belonged  to  Him, 
and  to  no  other. 

"He  tcisted  death  for  every  man."  Heb.  ii.  9.  "  In  this  was 
manifested  the  love  of  God  towards  us,  because  that  God 
sent  his  only  begotten  Son  into  the  world,  that  we  might 
live  through  Him."  "  Herein  is  love,  not  that  we  loved 
God,  but  that  He  loved  us,  and  sent  his  Son  to  be  the  Pro- 
pitiation for  our  sins."  1  John  iv.  9,  10.  And  we  have 
seen,  and  do  testify,  that  the  Father  sent  the  Son  to  be  the 
Saviour  of  the  world."  verse  U.  And  in  the  next  verse 
he  applies  these  texts  to  Jesus  Christ,  in  such  a  manner 
that  they  cannot  be  umlerstood  as  relating  exclusivelj/  to 
his  spiritual  appearance.  In  the  14th  verse  he  testifies 
that  the  Son  was  sent  to  be  the  Saviour  of  the  world  ;  and 
in  the  15th  he  bears  testimony  that  Jesus  was  that  Son. 
And  He  is  spoken  of  throughout  the  New  Testament,  as 
the  onli/  person  who  ever  stood  in  the  same  relation. 

As  the  Society  of  Friends  have  always  professed  and 
believed  in  the  Divinity  of  Jesus  Christ,  it  may  possibly, 
by  some  of  these,  be  considered  unnecessary  for  me,  on 
the  present  occasion,  to  dwell  on  (jiis  subject.  But,  as  this 
treatis.'  will  pr,.bal)ly  fall  i„t„  the  hands  of  others  for 
perusal,  and  as  (here  are  various  ideas  in  the  world  respect- 
mg  the  charac  t<r  of  Jesus  Christ,  the  objects  of  his  coming, 
and  the  benelits  derived  from   his  advent,  his  sufferings 


THE    DIVINITY    OF    JESUS    CHRIST.  87 

and  death  ;  I  hope  I  shall  be  permitted  to  adduce  some 
additional  observations  and  evidences,  on  these  important 
points. 

We  have  seen  already,  from  the  most  indubitable  testi- 
mony of  Scripture,  that  attributes  were  ascribed,  epithets 
were  ^^nven,  and  worship  paid  to  Him,  Avhich  neither  men 
nor  angels  can  receive  ;  and  therefore  we  do  not  place  his 
Character  on  a  level  with  created  beings. 

And  on  entering  into  a  consideration  of  the  momentous 
objects  of  His  coming,  and  the  benefits  He  has  conferred 
upon  man,  it  seems  necessary  to  take  a  slight  view  of  the 
dispensations  Avliich  preceded  His  advent. 

The  apostle,  in  his  Epistle  to  the  Hebrews,  chap.  ix. 
95,  26,  says  :  *'  Nor  yet  that  He  should  offer  Himself  often, 
as  the  high  priest  entered  into  the  holy  place  every  year 
with  blood  of  others  ;  for  then  must  He  often  have  suffered 
since  the  foundation  of  the  world  :  but  now  once,  in  the 
end  of  the  world,  hath  He  appeared  to  put  away  sin  by 
the  sacrifice  of  Himself." 

"  But  Christ  being  come,  an  High  Priest  of  good  things 
to  come,  by  a  greater  and  more  perfect  Tabernacle,  not 
made  with  hands,  that  is  to  say,  not  of  this  building  ; 
neither  by  the  blood  of  goats  and  calves,  but  bj'^  his  own 
blood,  He  entered  in  once  into  the  holy  place,  having 
obtained  eternal  Redemption  for  us."  TIeb.  ix.  11,  12. 

In  these  passages  there  is  an  allusion  to  the  Dispensation 
of  the  Law.  For  in  the  early  ages  of  the  world,  after  man 
had  fallen  from  his  original  purity,  it  pleased  Almighty 
God,  in  condescension  to  the  low  and  carnal  state  of  the 
human  family,  by  different  dispensations,  gradually  to  lead 
them  to  Christ.  They  were  not  prepared,  in  early  ages, 
for  a  dispensation  purely  spiritual  ;  nor  for  that  display  of 
Light,  which  Jesus  Christ  would  introduce  at  his  coming. 

In  the  beginning  of  these  dispensations,  an  intimation 
was  given  of  a  Saviour.  He  is  promised  in  the  very  sen- 
4  G  4 


88  THE    DIVINITV    OF    JESUS    CHRIST. 

tcncc  pronounced  on  our  prime  ancestors.  The  promise 
was  renewed  in  a  remarkable  manner  to  Abraham  :  "  In 
thy  Seed  shall  all  the  nations  of  the  earth  be  blessed." 
This  Seed,  the  apostle  says,  was  Christ.  Gal.  iii.  16.  Jacob 
also  in  the  visions  of  light,  saAV  the  coming  of  the  Messiah. 
"  The  sceptre  shall  not  depart  from  Judah,  nor  a  lawgiver 
from  between  his  feet,  till  Shiloh  come  ;  and  to  Him  shall 
the  gathering  of  the  people  be."  Gen.  xlix.  10. 

Moses,  too,  bore  testimony  to  the  Children  of  Israel,  that 
the  Lord  their  God  would  raise  up  a  Prophet,  whom  they 
were  to  hear  in  all  things,  under  the  penalty  of  being  cut 
oft'.     Dent.  XV iii.  15,  18. 

Tlie  Law  which  was  given  by  Moses,  abounds  with  types 
and  shadows,  pointing  to  the  coming  of  Christ,  in  relation 
both  to  his  outward  and  inward  appearance. 

The  apostle,  in  his  Epistle  to  the  Hebrews,  as  well  as  in 
many  other  places,  dwells  largely  on  the  relation  which 
the  types  and  shadows  of  the  Law  had  to  Christ. 

In  the  9lh  chapter  of  that  Epistle,  he  expresses  himself 
thus  :  "  Then  verily  the  first  covenant  had  also  ordinances 
of  Divine  service,  and  a  worldly  sanctuary.  For  there 
was  a  tabernacle  made — the  first,  wherein  was  the  candle- 
stick, and  the  table,  and  the  show-l)rea(l,  which  is  called 
the  sanctuary  :  and  after  the  second  veil,  the  tabernacle 
which  is  called  the  holiest  of  all  ;  which  had  the  golden 
censer,  and  the  ark  of  the  covenant  overlaid  round  about 
with  gold,  wherein  was  the  goUlen  pot  that  had  manna, 
and  Aaron's  rod  (hat  budded,  and  the  tables  of  the  cove- 
nant ;  and  over  it  the  cherubim  of  glory,  shaclo^\ing  the 
niercy  scat  :  of  which  we  cannot  now  speak  particularly. 
Now  when  these  things  were  thus  ordained,  the  priests 
went  always  into  the  first  tabernacle,  accomplishing  the 
service  of  God.  Uut  into  the  second  went  the  high  priest 
alone,  on<^e  every  year,  not  without  blood,  which  he  offered 
for  himself,  and  for  the  errors  of  the  people  ;  the  Holy 


THE    DIVINITY    OF    JESUS    CHRIST.  89 

Ghost  this  signifying,  that  the  way  into  the  holiest  of  all 
was  not  yet  made  manifest,  while  as  the  first  tabernacle  was 
yet  standing  ;  which  was  a  figure  for  the  time  then  present, 
in  which  were  offered  both  gifts  and  sacrifices,  that  could 
not  make  him  that  did  the  service  perfect,  as  pertained  to 
the  \  onscience  ;  which  stood  only  in  meats  and  drinks,  and 
divers  washings',  and  carnal  ordinances,  imposed  on  them 
until  the  time  of  reformation  But  Christ  being  come,  an 
High  Priest  of  good  things  to  come,  by  a  greater  and  more 
perfect  tabernacle,  not  made  with  hands,  that  is  to  say,  not 
of  this  building  ;  neither  by  the  blood  of  goats  and  calves, 
but  by  his  own  blood,  He  entered  in  once  into  the  holy  place, 
having  obtained  Eternal  Redemption  for  us." — "For  Christ 
is  not  entered  into  the  holy  places  made  with  hands,  which 
are  the  figures  of  the  true  ;  but  into  heaven  itself,  now  to 
appear  in  the  presence  of  God  for  us  :  nor  yet  that  He 
should  offer  Himself  often,  as  the  high  priest  entereth  into 
the  holy  place  every  year  with  blood  of  others  ;  for  then 
must  He  often  have  suffered  since  the  foundation  of  the 
world  :  but  now  once,  in  the  end  of  the  world,  hath  He 
appeared,  to  put  away  sin  by  the  sacrifice  of  Himself. 
And  as  it  is  appointed  unto  men  once  to  die,  but  after  this 
the  judgment  ;  so  Christ  was  once  offered  to  bear  the  sins 
of  many  ;  and  unto  them  that  look  for  Him  shall  He  ap- 
pear the  second  time,  without  sin,  unto  salvation." 

And  in  the  10th  chapter  of  the  same  Epistle,  after  show- 
ing the  insufficiency  of  the  sacrifices  of  the  Law,  and  the 
impossibility  of  their  taking  away  sin  ;  and  adverting  to 
the  coming  of  Christ,  he  says  :  "  Then  said  He  :  Lo,  I 
come,  to  do  Thy  will,  O  God  !  He  taketh  away  the  first, 
that  He  may  establish  the  second.  By  the  which  will  we 
are  sanctified,  through  the  offering  of  the  body  of  Jesus 
Christ  once  for  all." 

Having  shown  that  many  of  the  institutions  of  the  law 
had  reference  to  the  outward,  as  well  as  to  the  inward  ap- 


go  THE    DIVINITY    OF    JESUS    CHRIST. 

ncarancc  of  Christ,  and  to  what  He  did  and  suffered,  as 
well  as  to  what  He  still  does  by  his  Spirit  and  Power  in 
(nir  hearts  ;  it  may  not  be  improper  to  adduce  some  texts, 
to  sh«)w  that  the  striking  events  of  his  life  and  death  were 
necessarv,  and  in  the  counsels  of  Infinite  Wisdom. 

The  prophet  spoke  of  his  humiliation  and  death,  not 
only  as  events  to  come,  but  as  those  in  which  we  have  a 
deep  interest. 

Isaiah  liii.  1.  "  Who  hath  believed  our  report  ?  and  to 
whom  is  the  arm  of  the  Lord  revealed  ?" 

3.  "  He  is  despised  and  rejected  of  men  ;  a  man  of 
sorrows  and  acquainted  with  grief  :  and  we  hid  as  it  were 
our  faces  from  Him  ;  He  was  despised,  and  we  esteemed 
Him  not. 

4.  "  Surely  He  hath  borne  our  griefs,  and  carried  our 
sorrows  :  yet  we  did  esteem  Him  stricken,  smitten  of  God, 
and  afflicted. 

5.  "  But  He  was  wounded  for  our  transgressions  ;  He 
was  bruised  for  our  iniquities  :  the  chastisement  of  our 
peace  was  upon  Him  ;  and  with  his  stripes  we  arc  healed. 

G.  "  All  we,  like  sheep,  have  gone  astray  ;  we  have 
turned  every  one  to  his  own  way  ;  and  the  Lord  hath  laid 
on  Ilim  the  iniquity  of  us  all. 

7.  "  He  was  op])ressed,  and  He  was  afflicted  ;  yet  He 
opened  not  his  mouth  :  He  is  brought  as  a  lamb  to  the 
slaughter,  and  as  a  sheep  before  her  shearers  is  dumb,  so 
He  opeiu'th  not  his  month. 

8.  "  He  Avas  taken  from  prison  arui  from  judgment  : 
and  who  shall  declare  his  generation  ?  for  He  was  cut  off 
out  of  the  land  of  the  living  :  for  the  transgression  of  my 
people  was  He  stricken." 

10.  "  Yet  it  pl<  as<d  the  Lord  to  bruise  Him  ;  He  hath 
put  Him  to  grief.  When  Thou  shall  nuike  his  soul  an 
offering  for  sin,  He  shall  see  his  seed,  He  shall  prolong  his 


THE    DIVINITY    OF    JESUS    CHRIST.  91 

days  ;  and  the  pleasure  of  the  Lord  shall  prosper  in  his 
hands. 

11.  "He  shall  see  of  the  travail  of  his  soul,  and  shall 
be  satisfied  :  by  his  knowledge  shall  my  Righteous  Servant 
justify  many  ;  for  He  shall  bear  their  iniquities. 

12.  "  Therefore  will  I  divide  Him  a  portion  with  the 
great ;  and  He  shall  divide  the  spoil  with  the  strong  ;  be- 
cause He  hath  poured  out  his  soul  unto  death  :  and  He 
was  numbered  with  the  transgressors  ;  and  He  bare  the  sin 
of  many,  and  made  intercession  for  the  transgressors." 

Thus  the  evangelical  prophet  not  only  foretold  the 
sufferings  of  Christ,  as  afterwards  literally  fulfilled  by  the 
unbelieving  Jews,  but  he  clearly  declares  these  events, 
so  far  as  related  to  our  Saviour  Himself,  to  be  of  Divine 
appointment.  It  is  proper  here  to  observe,  that  a  distinc- 
tion may  be  drawn  between  the  event,  and  the  agents  by 
which  that  event  was  effected.  But  to  this  part  of  the 
subject  I  shall  speak  more  particularly  in  another  place. 

The  apostles  and  primitive  believers  considered  the 
subject  in  the  same  point  of  view  that  is  here  intended. 

Peter,  on  the  day  of  pentecost,  in  tiearing  his  testimony 
to  Jesus  of  Nazareth,  said  :  "  Him,  bein^  delivered  by  the 
determinate  counsel  and  foreknowledge  of  God,  ye  have 
taken,  and  by  wicked  hands  have  crucified  and  slain  ; 
whom  God  hath  raised  up,  having  loosed  the  pains  of  death, 
because  it  was  not  possible  that  He  should  be  holden  of  it." 
Acts  ii.  23,  24.  The  same  eminent  apostle  bore  a  similar 
testimony  to  the  people,  who  came  together  in  consequence 
of  the  miracle  performed  in  the  restoration  of  the  lame 
man  :  "  And  now,  brethren,  I  wot  that  through  ignorance 
ye  did  it,  as  did  also  your  rulers.  But  those  things  which 
God  before  had  showed  by  the  mouth  of  all  his  prophets, 
that  Christ  should  sufier.  He  hath  so  fulfilled."  Acts  iii.  18. 
And  in  the  fourth  chapter  it  is  recorded,  that  when  they 
had  been  examined  before  the  Jewish  authorities  in  rela- 


92  THE    DIVINITY     OF    JKSUS    CHRIST. 

lion  to  this  miracle,  and  were  borne  up  by  Divine  Po^vcr 
on  that  occasion,  and  finally  returned  to  their  own  com- 
pany, and  reported  what  had  taken  place—"  They  lift  up 
their  voice  to  God  with  one  accord,"  in  adoration  and 
praise.  And  in  that  united  address  to  the  Throne  of 
(J race  they  say  :  "  Why  did  the  heathen  rage,  and  the 
people  imagine  vain  things  ?  The  kings  of  the  earth  stood 
up,  and  the  rulers  were  gathered  together,  against  the 
Lord  and  against  his  Christ.  For  of  a  truth  against  thy 
holy  child  Jesus,  whom  Thou  hast  anointed,  both  Herod 
and  Pontius  Pilate,  with  the  gentiles  and  the  people  of 
Israel,  were  gathered  together  ;  for  to  do  whatsoever  thy 
hand  and  thy  counsel  determined  before  to  be  done." 

The  coming  of  our  Lord  Jesus  Christ,  with  all  that  He 
did  and  suflered,  is  ascribed  to  Infinite  Love  :  "  God  so 
loved  the  world,  that  He  gave  his  only  begotten  Son,  that 
whosoever  believcth  in  Him  should  not  perish,  but  have 
everlasting  life."     John  iii.  16. 

"  Hereby  perceive  Ave  the  love  of  God,  because  He  laid 
down  his  life  for  us."  1  John  iii.  16.  "Herein  is  love;  not 
that  we  loved  God,  but  that  He  loved  us,  and  sent  his  Son 
to  be  a  ])ropitiation  for  our  sins."  1  John  iv.  10.  "Christ 
also  hatii  loved  us,  and  hath  given  Himself  for  us,  an  Oifer- 
iiig  and  a  Sacrifice  to  God,  for  a  sweet  smelling  savour." 
Eph.  V.  2. 

He  also  testified  :  "  Greater  love  hath  no  man  than  this, 
that  a  man  lay  down  his  life  for  his  friends."  John  xv.  13. 
"  1  lay  down  my  life  for  the  sheep."— "Therefore  doth  my 
Father  love  Me,  i)eeause  I  lay  down  my  lif.-,  that  I  might 
take  it  again.  No  man  taketh  it  from  Me;  but  I  lay  it 
down  of  myself.  1  have  power  to  lay  it  down,  and  I  have 
power  io  take  it  again."     John  x.  15,  17,  18. 

Thus  the  death   of  our  Lord  was   one   of  the   i^reatest ' 
evidences  of  his  Hcdccming  Love  ;  it  was  an  act  which  we 
should  remember  with  the  deepest  reverence  ami  gratitude. 


THE    DIVINITY    OF    JESUS    CHRIST.  93 

But  there  is  still  further  evidence  that  it  was  both 
designed  and  necessary.  When  "  Jesus  began  to  show 
unto  his  disciples,  how  that  He  must  go  unto  Jerusalem, 
and  suffer  many  things  of  the  elders,  and  chief  priests,  and 
scribes,  and  be  killed,  and  be  raised  again  the  third  day," 
th^  zealous  disciple,  Peter,  who  could  not  see  the  necessity 
for  these  things,  and  whose  feelings  revolted  at  the  idea  of 
his  sufferings  and  death,  exclaimed  :  "  Be  it  far  from  Thee, 
Lord  !  this  shall  not  be  unto  Thee."  "  But  He  turned  and 
said  unto  Peter  :  Get  thee  behind  Me,  Satan  !  thou  art  an 
offence  ivnto  Me ;  for  thou  savourest  not  the  things  that  be 
of  God,  but  those  that  be  of  men."  Matt.  xvi.  21,  &c. 
On  another  occasion  He  said  :  "  Nevertheless,  I  tell  you  the 
truth  ;  it  is  expedient  for  you  that  I  go  away  :  for  if  I  go 
not  away,  the  Comforter  will  not  come."  John  xvi.  7. 
This  saying  was  incomprehensible  to  his  disciples.  For 
how  could  they  suppose  it  was  expedient  for  them  that  He 
should  go  away  ?  And  especially  if  they  connected  this 
information  with  that  which  had  been  given,  of  the  manner 
in  which  He  should  go,  that  He  must  suffer  many  things, 
and  be  killed — how  could  they  feel  an  interest  in  his 
death,  or  even  in  his  separation  from  them  ?  He  had 
power  to  control  the  elements,  to  heal  diseases,  raise  the 
dead,  cast  out  devils  and  powerfully  administer  comfort 
and  consolation.  They  had  felt  the  sweet  influences  of 
his  presence,  seen  his  miracles,  tasted  of  his  love  ;  and  all 
their  hopes  were  centred  in  Him.  Nor  could  a  case  occur 
to  their  minds,  in  which  benefits  had  been  ascribed  to  the 
death  of  any  of  the  prophets.  But  notwithstanding  all  this," 
the  language  of  the  Divine  Master  was  :  "  Nevertheless,  I 
tell  you  the  truth  ;  it  is  expedient  for  you  that  I  go  away." 
Here  then  was  occasion  for  the  exercise  of  faith,  rather 
than  of  reason.  And  again  He  said  :  "And  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  men  unto  Me."  This  it 
appears  He  said,  signifying  what  death  He  should  die  ;  and 


94  THE    DIVINITY    OF    JESUS    CHIllST. 

that,  Ihrou.^h  his  death,  the  Grace  which  brings  salvation, 
and  draws  (he  soul  to  God,  should  be  dispenj^cd  unto  all 
men. 

When  the  hour  of  (his  (rial  arrived,  and  while  suffering 
(he  ai^onies  of  i(.  He  said  :  "For  (his  cause  came  I  unto 
(]»is  hour."  John  xii.  27.  When  (he  Jews  were  about  io 
apprehend  Hini,  Peter  a((cmp(cd  (o  prevent  (he  accom- 
plishment of  those  events,  which  (he  prophets  and  the 
Divine  Mas(er  had  foretold  :  but  he  was  commanded  to 
desis(,  wi(h  (his  furdier  evidence  of  (he  Divine  will  ; 
"  Thinkcst  (hou  (hat  I  cannot  pray  (o  my  Fa(her,  and  He 
shall  presently  give  Me  more  than  twelve  legions  of  angels  ? 
But  how  (hen  must  the  Scriptures  be  fullilled,  that  thus  it 
must  be  ?  "  Matt.  xxvi.  53,  54.  "  The  cup  which  mi/ 
Father  hath  given  Me,  shall  I  not  drink  it  ?  "  John  xviii.  11. 

It  was  not  possible  for  the  Jews  to  defeat  the  purposes 
of  his  coming,  by  putting  Him  to  death  before  his  ministry 
was  accomplished.  The  evangelist  bears  a  testimony  to 
this  effect  when  he  says  :  No  man  laid  hands  on  Him, 
because  his  hour  zoas  not  yet  come."  John  vii.  30,  also  viii. 
20.  But  when  He  was  about  to  expire  on  the  cross.  He 
said  :  " /<  is  finished  J'' 

And  when  He  had  risen  from  the  dead,  and  appeared  to 
two  of  his  disciples,  "  He  said  unto  them  :  O  fools,  and 
slow  of  heart  to  believe  all  that  the  prophets  have  spoken  ! 
Ought  not  Christ  to  have  suffered  these  things,  aud  to  enter 
into  his  glory  ?  And  beginning  at  Moses  and  all  the 
prophets,  He  expounded  unto  them,  in  all  the  Scriptures, 
(he  things  concerning  Himself."  Luke  xxiv.  23-27. 

Again,  when  He  afterwards  showed  Himself  to  the 
eleven,  "  He  said  unto  (hem  :  These  arc  (he  words  which  I 
hpake  unto  you,  while  I  was  ye(  with  you,  (hat  all  (hings 
must  be  fullilled  which  were  writ(en  in  (he  law  of  Moses, 
anil  in  thr  Prophets,  and  in  (he  Psalms  concerning  Me. 
Then  opened   Jle   their  understanding,  (ha(  (hey  migh( 


THE    DIVINITY    OF    JESUS    CHRIST.  95 

understand  the  Scriptures,  and  said  unto  them  :  Thus  it 
is  written,  and  thus  it  behoved  Christ  to  suffer,  and  to  rise 
from  the  dead  the  third  day  :  and  that  repentance  and 
remission  of  sins  should  be  preached  in  his  Name  among 
all  nations,  beginning  at  Jerusalem.  And  ye  are  witnesses 
of  these  things."     Xw^e  xxiv.  44 — 48. 

The  apostle  Paul  uses  the  following  language  :  "  Having 
therefore  obtained  help  of  God,  I  continue  unto  this  day, 
witnessing  both  to  small  and  great  ;  saying  none  other 
things  than  those  which  the  prophets  and  Moses  did  say 
should  co^e  :  that  Christ  should  suffer,  and  that  He  should 
be  the  first  that  should  rise  from  the  dead,  and  should 
show  light  unto  the  people,  and  to  the  gentiles."  Acts 
xxvi.  22,  23.  And  when  he  reached  Thessalonica,  "  where 
was  a  synagogue  of  the  Jews,  as  his  manner  was,  he  went 
in  unto  them,  and  three  sabbath  days  reasoned  with  them 
out  of  the  Scriptures  ;  opening  and  alleging,  that  Christ 
must  needs  have  suffered,  and  risen  from  the  dead  :  and 
that  this  Jesus,  whom  I  preach  unto  you,  is  Christ."  Acts 
xvii.  2,  3. 

It  was  very  probably  an  argument  with  the  Jews  against 
the  Christians — that  Jesus  had  suffered  ;  because  the  idea 
which  had  generally  prevailed  among  them  was,  that 
Christ  should  possess  extraordinary  outward  power  and 
glory,  and  should  abide  for  ever.  And  therefore  to  preach 
Christ  crucified,  was  to  the  Jews  a  stumbling-block,  and  to 
the  Greeks  foolishness.  Hence  the  apostle  thus  reasoned 
with  them— thus  witnessed  to  small  ajid  great,  that  Christ 
must  needs  have  suffered  ;  that  it  behoved  Him  to  suffer  ; 
and  that  this  Jesus  whom  he  preached,  was  Christ. 

The  Epistles  abound  with  testimonies  of  the  same  kind  : 
a  few  of  these  will  be  sufficient  for  the  present.  The 
apostle,  in  speaking  of  the  objects  of  his  coming,  says  : 
"  That  He,  by  tlie  grace  of  God,  should  taste  death  for 
every  man."     Heb.  ii.  9. 


96  rni:  divinity  of  jesus?  ciiuisr. 

"  For  when  we  were  yet  without  strength,  in  clue  time 
Christ  died  for  the  ungodly."  "  But  God  commendeth  his 
love  towards  us,  in  that  wliile  we  were  yet  sinners,  Christ 
died  for  us."  "  For  if,  when  we  were  enemies,  we  were 
reconciled  to  Clod  by  the  death  of  his  Son,  much  more, 
being  reconciled,  we  shall  be  saved  by  his  life."  Rom.  v. 
6,  8,^0. 

Here  the  apostle  ascribes  salvation  to  the  life  of  Christ  ; 
but  he  represents  our  being  placed  in  a  capacity  to  receive 
salvation,  as  the  effect  of  his  death.  In  the  last  passage  it 
is  expressed  in  very  clear  terms.  We  cannot  construe 
what  Ls  there  said  of  his  death,  so  as  to  be  understood  of 
his  Spirit.  He  is  not  reconciled  to  us  by  doing  violence 
to  this  Spirit.  To  crucify  afresh  the  Son  of  God,  and  put 
Him  to  open  shame,  must,  and  for  ever  will,  separate 
between  God  and  the  soul.  We  therefore  believe,  as 
Robert  Barclay  expresses  himself,  that  the  Grace  which 
brings  salvation,  is  the  purchase  of  Him  who  tasted  death 
for  every  man. 

Our  Lord  Himself  conveys  the  same  idea  in  that  memo- 
rable discourse  to  his  disciples  before  He  suffered  ;  in 
which  He  told  them,  it  was  "expedient  for  them  that  He 
should  go  away  ;  for  if  He  Avcnt  not  away,  the  Comforter 
would  not  come."  John  xvi.  7. 

The  apostle  Paul,  in  his  Epistle  to  the  Romans,  xiv.  9, 
says  :  "  For  to  this  end  Christ  both  died,  and  rose,  and 
revived,  that  He  might  be  the  Lord  botli  of  the  dead  and 
living."  And  in  1  Cor.  xv.  3  :  "For  I  th'livered  unto  you 
first  of  all,  thai  A\hi(h  I  also  received,  how  that  Chri^id/cd 
for  our  sins,  according  to  the  Scriptures  :  and  that  He  was 
buried,  and  tliat  He  rose  again  the  third  day,  according  to 
the  Scriptures." 

In  the  above  passage  from  the  Roinaiis,  he  phices  died, 
rose,  and  revived,  in  the  same  const  met  ion  ;  aiul  by  ai)ply- 
ing  the  words,  "/o  this  end,"'  which  indicate  motive,  he 
shows  that  all  tluH.e  were  in  the  Divine  purposes. 


THE    DIVINITY    OF    JESUS    CHRIST.  97 

If  it  should  be  supposed,  that  Jesus  Christ  could  not  be 
a  proper  example  to  us,  without  being  placed  exactly  in 
our  situation  : — 

I  would  remark,  that  this  hypothesis  will  go  further  than 
its  advocates  would  probably  confess  they  intend.  It 
w  ould  not  only  deny  his  Divinity,  in  the  proper  sense  of 
that  iord,  but  it  would  ascribe  to  Him  no  more  strength, 
knowledge,  or  grace,  than  we  possess.  It  would  suppose 
that  He  might  have  sinned,  and  become  "  a  castaway." 
But  this  is  not  all.  It  would  lead  to  the  position,  that  He 
actually  did  sin — "for  we  have  all  sinned  :"  and  not  only 
so,  but  that  He  must  have  realized  in  his  own  person  or 
experience,  all  the  difficulties  and  trials  that  any  human 
being  has  ever  endured,  in  order  to  be  an  example  to 
such.  This  too  would  carry  Him  through  all  conditions 
in  human  life,  and  all  practices  which  have  prevailed 
amongst  men  ! 

There  is  no  man  pos^ssing  any  religious  feeling,  or 
even  the  common  exercise  of  reason,  who  would  not  revolt 
from  such  a  train  of  conclusions.  And  yet  they  all  inevi- 
tably follow  from  the  admission  of  the  first  proposition. 
There  is  a  sophism  in  the  beginning  :  and  the  most  enor- 
mous errors  follow,  as  the  natural  and  unavoidable  deduc- 
tions from  it. 

He  was  completely  our  Holy  Example,  in  performing 
the  various  duties  required  of  man.  He  not  only  delivered 
the  purest  precepts  that  were  ever  delivered  to  man,  but 
He  also  exemplified  ihem  in  his  own  conduct  :  and  thus 
not  only  displaved  their  excellence,  but  proved  their 
practicability.  Never  could  be  a  pattern  more  perfect 
than  He  was — never  an  example  more  interesting  and 
animating,  than  that  which  He  set  before  us.  The  most 
eminent  patriarchs  and  prophet*-,  through  human  weak- 
ness, or  by  the  power  of  temptation,  at  some  period  of 
their  lives,  had  deviated  from  a  proper  line  of  conduct,  or 
4  H 


98  THE    DIVINITY    OF    JESUS    CHRIST. 

fallen  into  sin.  And  thus  none  had  yielded  a  perfect 
obedience^  to  that  manifestation  of  the  Divine  will,  which 
had  been  given,  even  under  the  former  dispensation.  In 
the  language  of  the  apostle,  all  had  sinned,  and  come  short 
of  the  glory  of  God.  How  important  then  was  his  Example, 
at  the  very  time  when,  by  his  Divine  precepts,  He  revealed 
those  high  obligations,  and  that  perfect  morality,  which 
consist  with  true  holiness  !  That  perfect  accordance  be- 
tween the  Divine  will,  and  all  that  He  did,  is  of  great 
importance  and  encouragement  to  us.  We  see  that  such 
a  conformity  to  the  Divine  will,  which,  in  us,  and  as  an 
example  to  us,  is  properly  called  obedience,  is  possible, 
through  tlie  aid  of  that  Spirit  which,  in  its  Fulness,  He 
possessed.  He  taught  us,  not  by  precept  alone,  but  by 
example,  both  to  walk  before  men,  and  to  approach  the 
Throne  of  Grace.  It  was  He  that  taught  us  to  use  that 
endearing  language  of  lilial  love  and  obedience  :  "  Our 
Father,  who  art  in  heaven  !"  It  was  He  who  taught  that 
perfect  resignation,  which  breathes  the  simple,  comprehen- 
sive latiguage  :  "  Not  my  will,  but  Thine,  be  done  !" 

But,  in  contemplating  the  example  of  our  blessed  Lord, 
and  his  condescension  in  stooping  to  be  found  in  the  form 
of  a  servant,  we  ought  not  to  forget  the  important  truth, 
that  "in  Him  dwelt  the  Fulness  of  the  Godhead  bodily" — 
and  thai  it  is  only  o/that  Fulness  "have  all  we  received." 
JVe,  as  creatures,  or  vessels  o{ limited  capacities,  can  receive 
only  «  ;/<t'ai«/c  of  that  S[)irit,  which,  in  its  Fulness,  was 
in  Him.  That  measure  we  may  have  in  ils  purity  ;  ami, 
according  to  our  capacities  as  rational  beings  and  moral 
agents,  it  may  br  in  dominion  over  all  in  us,  and  com- 
pletely guide  and  govern  us,  in  all  the  little  \Nhich  we  have 
to  do;— and  in  this  sense  we  are  to  understand  that  ailmoni- 
tion  :  "  Be  ye  I herefore  perfect, even  as  your  Father  which 
is  in  heaven  is  perfect."  Mali.  v.  48.  And  yet  wc  are  not 
to  suppose  that  we  are  to  rise  to  an  equality  with  the  Deity 


THE    DIVINITY    OF    JESUS    CHRIST.  99 

Himself  ;  nor  of  consequence,  that  any  human  being  can 
ever  be  considered  as  capable  of  attaining  an  equality  with 
the  Lord  Jesus  Christ,  "  in  whom  dwelt  the  Fulness  of  the 
Godhead  bodily." 

But,  lest  it  should  be  said  that  some  of  tlie  preceding- 
arguments  favour  the  doctrine  of  unconditional  Election 
and  Ueprobation,  I  will  make  a  few  remarks  to  obviate  such 
an  objection. 

I  do  not  deny  that  the  Almighty  has  fixed  and  deter- 
minate purposes.  How  else  can  we  have  any  ideas  of 
covenants  and  promises  ?  It  was  such  a  purpose  to  provide 
the  means  of  salvation  for  fallen  man.  Such  a  purpose  is 
expressed  in  Rom.  ii.  6-11  :  "  Who  will  render  to  every 
man  according  to  his  deeds  : — to  them  who,  by  patient 
continuance  in  well  doing,  seek  for  glory  and  honour  and 
immortality,  eternal  life  ■■,  but  unto  them  that  are  conten- 
tious, and  do  not  obey  the  Truth,  but  obey  unrighteousness, 
indignation  and  wratli,  tribulation  and  anguish,  upon  every 
soul  of  man  that  doeth  evil,  of  the  Jew  first,  and  also  of  the 
gentile.  But  glory,  honour,  and  peace,  to  every  man  that 
worketlfljgood,  to  the  Jew  first,  and  also  to  the  gentile  : 
for  their  is  no  respect  of  persons  with  God."  Rom.  ii.  (), 
&c.  We  must  conclude  that  it  was  the  Divine  purpose, 
that  Christ  should  come  into  the  world,  and  become  the 
Author  of  Eternal  Salvation  to  them  that  believe.  And 
seeing  that  He  was  to  come  into  the  world  which  lay  in 
wickedness — that  He  was  to  become  the  Captain  of  our 
salvation,  and  lead  us  to  victory  over  the  world,  the  fiesh, 
and  the  devil,  it  was  seen  meet,  in  Infinite  Wisdom,  that 
He  should  overcome  all  these.  Accordingly  Ave  find  He 
subdued  the  powers  of  darkness,  operating  both  immedi- 
ately and  instrumentally. 

It  was  intended  that  he  should  be  tempted. — Such  was 
the  testimony  of  the  apostle  Paul  ;  Ileh.  ii.  18.  and  such 
was  the  evidence  of  the  Evangelist,  where  he  relates,  that 
4  H  2 


100  THE    DIVINITT    OF    JESUiS    CHRIST. 

Jesus  was  led  of  the  Spirit  into  the  Wilderness,  to  be 
tempted.  Bat  it  could  not  be  supposed  that  the  devil  per- 
formed an  acceptable  service,  in  presenting  tliose  tempta- 
tions. He  was  in  the  full  exercise  of  his  demoniac  charac- 
ter. Our  Lord  was  pleased  to  meet  that  malignant  spirit, 
which  had  produced  the  Ml  of  man  from  his  original 
purity,  and  to  overcome  it,  in  its  full  power  and  immediate 
operation.  But  this,  though  in  itself  complete,  was  a 
victory  only  in  part.  The  malignant  spirit  had  obtained 
admission  into  the  world,  even  in  the  inmncy  of  human 
society  :  man  had  been  brought  under  its  power,  and 
become  active  in  extending  its  influence.  Our  Lord  was 
pleased  to  meet  that  same  spirit,  thus  operating  in  its 
instruments,  and  permit  them  to  exercise  their  power  to  its 
full  extent — and,  rising  above  it  all,  to  give  demonstration 
of  his  omnipotence,  and  his  ability  to  save  unto  the  utter- 
most, all  those  who  look  to  Him  for  assistance.  He  did 
not  make  the  devil  what  he  was  ;  as  appears  by  Jude  6  : 
"  The  angels  which  kept  not  their  first  estate,  but  left 
their  own  habitation,  He  hath  reserved  in  everlasting 
chains,  under  darkness,  unto  the  judgment  of  the  great 
day."  Neitiier  did  He  make  the  Jews  the  devil's  servants. 
They  became  such  through  temptation  ;  and  the  apostle 
James  says  :  rA.  i.  13  :  "  Let  no  man  say  when  he  is  tempt- 
ed, I  am  tempted  of  God  :  for  God  cannot  be  temjited 
with  evil  ;  neither  tcmpteth  He  any  man."  Their  enmity 
therefore  against  Jesus  Christ,  could  be  no  mitigation  of 
their  character  or  condemnation. 

Moral  evil  not  only  existed  in  the  world,  but  it  had 
obtained  dominion  over  man.  This  was  the  very  cause 
why  a  lledeemer  was  necessary.  Our  Lord  Jesus  Christ 
condescended  to  become  that  Redeemer— and,  in  order  to 
effect  the  necessary  Redemption,  He  came,  and  fully  ac- 
complished the  Divine  \>  ill,  prodnrjiiir  no  depravity,  but 
obtaining  a  victory  over  it  where  it  already  existed. 


THE    DIVINITY    OF    JESUS    CHRIST.  101 

We  do  not  suppose  that  any  individual,  either  among 
the  Jews  or  gentiles,  was  ordained  from  all  eternity  to 
become  an  active  agent  in  producing  his  suflerings.  It 
was  in  the  exercise  of  their  own  choice,  that  they  became 
subject  to  that  principle  and  influence  which  made  them 
the  ^hildren  of  the  devil  ;  and  when  they  became  such, 
"  his  works  they  would  do."  John  viii.  41,  44. 

It  will  not  be  contended,  that  if  all  men  had  been  under 
the  Divine  infljience — been  governed  by  the  Divine  will, 
or,  ^in  other  words,  had  been  in  the  Image  of  God,  Jesus 
Christ  would  have  been  crucified  outwardly,  any  more 
than  He  would  have  been  crucified  inwardly  in  their 
hearts.  But  it  is  equally  reasonable  to  believe,  that  if  the 
Divine  Image  had  not  been  lost,  man  would  have  been  in 
no  need  of  a  Redeemer — for  the  very  term  implies  a  state 
of  subjection  and  bondage,  from  which  he  was  to  be  re- 
deemed. Neither  would  there  have  been  occasion  for  the 
Dispensation  of  the  Law;  for  the  Law  was  not  made  for  the 
righteous,  but  the  transgressor.  Nor  would  there  have  been 
occasioii^or  the  outward  appearance  of  Jesus  Christ,  as 
already  suggested.  For  man,  being  already  in  the  Divine 
Image,  would  have  needed  no  Propitiation — no  Mediation 
nor  Redemption.  If  sin  had  not  obtained  an  entrance  into 
the  world,  with  all  its  consequences,  there  would  have  been 
no  occasion  for  Him  to  come,  "  to  put  away  sin  by  the 
sacrifice  of  Himself." 

To  those,  therefore,  who  say,  that  had  not  darkness  and 
depravity  been  in  the  world,  our  Lord  would  not  have 
suffered. 

It  may  be  replied,  in  the  words  of  the  apostle  :  "For 
this  purpose  the  Son  of  God  was  manifested,  that  He 
might  destroy  the  works  of  the  devil."  1  John  iii.  8. 

We  therefore  maintain,  that  there  is  no  Calvinistic 
principle  involved  in  this  doctrine.  The  declaration  to 
the  house  of  Israel  still  holds  true  :  "  I  call  heaven  and 
4  H  3 


102  THE    DIVINITY    OP    JESUS    CHIIIST. 

earth  to  record  this  day  against  you,  that  I  have  set  before 
you  life  and  death,  blessing  and  cursing  :  therefore  choose 
life,  that  thou  and  thy  seed  may  live."  />?//.  xxx.  19. 
And  in  the  exercise  of  that  choice,  we  become  "servants  of 
him  U*  whom  we  yield  ourselves  servants  to  obey — \\hether 
of  sin  unto  death,  or  of  riirhteousness  unto  Eternal  Life." 
And  as  our  Lord  said  to  the  Jews  :  "  Ye  are  of  your  father 
the  devil,  and  the  lusts  of  your  father  ye  will  do  ;  "  and 
as  He  met  their  father,  permitted  him  ^o  put  forth  his 
power  in  temjjtation,  and  then  overcame  him — so  He  con- 
desceruled  to  fall  into  t/icir  hands,  permitted  them  to 
exercise  their  power  to  their  lull  extent,  and  then  rose 
triumphant  over  them  all.  And  these  Divine  purposes  and 
operations  no  more  gave  a  sanction  to  the  character  and 
conduct  of  the  Jews,  than  they  did  to  that  malignant  s])irit 
by  which  the  Jews  were  actuated. 

For  as  this  spirit  was  to  be  resi  t(  d  by  our  Lord  in  its 
immediate  operation,  so  He  was  also  to  overcome  it,  as  it 
operated  instrumentally  in  men,  who  had  been  brought 
completely  under  its  government  and  control.  And  as  He 
was  not  the  author  or  cause  of  that  spirit,  and  its  imme- 
diate operation  against  Himself,  so  neither  A>as  He  the 
cause  of  its  dominion  over  the  Jews,  nor  of  any  of  its 
genuine  efiects  in  their  conduct. 

It  remains  now  to  say  something  of  the  extent  of  the 
benefits  of  Christ's  coming.  These  benefits  we  do  not  con- 
fine to  the  nation  of  the  Jews,  nor  yei  to  those  who  have 
become  acquainted  with  the  history  of  his  life. 

The  promise  made  to  Jacob  at  Helhcl,  is  evidence  to 
this  point  of  doctrine  :  "  Li  thee,  and  in  thy  Seed,  shall 
all  the  families  of  the  earlh  be  ble^sed."  6Vw.  xxviii.  14. 
Here  the  blessing  is  evidently  extended  to  a//.  And  in 
considering  Christ  the  Seed  of  Abraham  or  Jacob,  we  must 
hav«'  some  special  rcOn'nce  to  liis  outward  appearance. 
The  prophet  spoke  of  Him  in  this  manner  :  Jsaiah  xlii.  I. 


THE    DIVINITY    OF    JESUS    CHRIST.  103 

4 — 7.  "  Behold  my  servant,  Avhom  I  uphold  ;  mine  elect, 
in  Avhom  my  soul  delighteth  :  I  have  put  ray  Spirit  upon 
Him;  He  shall  bring  forth  judgment  to  the  gentiles."  "The 
isles  shall  wait  for  his  law.  Thus  sailli  God  the  Lord, 
He  that  created  the  heavens  and  stretched  them  out  ;  He 
that  (spread  forth  the  earth,  and  that  m  hich  cometh  out 
of  it  ;  He  that  giveth  breath  unto  the  people  upon  it,  and 
spirit  to  them  that  walk  therein  :  I  the  Lord  have  called 
Thee  in  righteousness,  and  will  hold  thine  hand,  and  w  ill 
keep  thee  ;  and  give  thee  for  a  Covenant  of  the  people, 
for  a  Light  of  the  gentiles  :  to  open  the  blind  eyes,  to  bring 
out  the  prisoners  from  the  prison,  and  them  that  sit  in 
darkness  out  of  the  prison  house." 

It  is  no  abatement  of  the  force  of  the  argument  to  say, 
that  the  Light  of  Cluist  is  here  spoken  of.  I  agree  that  it 
is,  but  his  outward  appearance  is  clearly  spoken  of  at  the 
same  time  ;  and  as  they  are  joined  in  the  text,  v.e  have  no 
right  to  separate  them.  In  the  54th  chapter,  immediately 
after  thf^ extraordinary  prophecy  respecting  the  coming 
and  sufferings  of  Christ,  which  has  already  been  quoted, 
the  prophet  thus  speaks  of  the  blessings  which  it  would 
bring  to  the  gentiles  :  "  More  are  the  children  of  the  deso- 
late, than  of  the  married  wife,  saith  the  Lord  :"  which  was 
remarkably  verified  in  the  accession  of  the  gentiles  to  the 
true  Church,  beyond  what  took  place  among  the  Jews. 
The  prophet  proceeds  :  "  Enlarge  the  place  of  tliy  tent, 
and  let  them  stretch  forth  the  curtains  of  thy  habitations  : 
spare  not ;  lengthen  thy  cords,  and  strengthen  thy  stakes  : 
for  thou  shalt  bteak  forth  on  the  right  hand  and  on  the 
left  ;  and  thy  seed  shall  inherit  the  gentiles,  and  make  the 
desolate  cities  to  be  inhabited."  These  prophecies  clearly 
relate  to  the  advent  of  the  Messiah,  and  the  blessings  con- 
nected with  his  coming. 

The  ar.gel,  iu  announcing  to  the  shepherds  the  birth  of 
Christ,  "said  unto  them  :  Fear  not  I  for,  behold  !  I  bring  you 
4  H  4 


104  lUE  DiviNiry  of  jesus  cubist. 

good  tidings  of  great  joy,  uliich  shall  he  to  all  people:' 
Thus  we  sec  the  birth  of  Christ  was  good  tidings  of  great 
joy  ;  not  confined  to  the  Jews,  but  extended  to  all  ptoplt. 
And  the  anthem  of  the  heavenly  host  was  a  clear  indication 
of  the  effects  to  flow  from  this  deeply  interesting  event— 
"  Glory  to  God  in  the  highest ;  and  on  earth  peace,  good- 
>\ill  towards  men."  And  as  these  effects  are  not  confined 
to  one  small  portion  of  the  globe,  so  it  follows  that  the 
benefits  of  his  coming  are  commensurate  with  these. 

It  is  true.  He  came,  in  a  particular  manner,  to  the  Jews. 
His  miracles  were  wrought,  and  his  living  example  was 
set,  among  Ihem.  The  Law  pointed  to  his  personal  appear- 
ance, and  ended  when  He  offered  up  his  life  on  the  cross. 
But  still  the  gentiles  were  not  excluded  from  the  benefits 
He  offered  to  the  Jews.  There  was,  in  the  Legal  Dispen- 
sation, a  strong  partition  wall  of  separation  between  Jews 
and  gentiles  ;  but  He  broke  down  that  middle  wall  of  pir- 
tition.  And  as  the  Jews  were  called  out  of  typical  rites 
and  carnal  ordinances — so  the  gentiles  were  called  out  of 
pagan  darkness  ;  and  both  were  to  unite  in  the  light  and 
the  liberty  of  the  Gospel.  When  our  Lord  had  risen  from 
the  dead.  He  gave  his  apostles  a  mission,  embracing  the 
geiitiles  no  less  than  the  Jews.  The  fruits  of  that  mission 
gave  evidence,  that  the  immediate  effects  of  the  introduc- 
tion of  the  New  Dispensation,  were  confined  to  no  nation 
or  description  of  the  human  race. 

Even  the  abrogation  of  the  Law  itself  had  an  effect  on 
the  gentiles;  because  it  removed  a  distinction  which  had 
previously  existed,  and  placed  (hem  on  a  fooling  with  the 
Jews. 

Though  Christ  abrogated  the  Law,  we  cannot  suppose 
thai  this  was  flu-  particular  object  of  his  coming.  He  was 
promised  before  the  Law  was  in  existence, and  the Lawwas 
designed  as  a  schoolmaster,  to  lead  to  Him.  11.  d='l  not 
corae  merely  to  remove  the  bondajje  of  the  Law,  but  th« 


THE    DIVINITY    OF    J£SUS    CHRIST.  105 

bondage  of  corruption.  It  was  not  only  to  abolish  the 
service  of  the  temple,  but  to  bring  life  and  imruortality  to 
light — to  be  a  Light  to  the  gentiles,  and  bring  out  the 
prisoners  from  the  prison,  and  them  that  sit  in  darkness 
oul  of  the  prison  house. 

The  apostle,  in  his  epistle  to  the  Romans,  chap.  v.  in 
speaking  of  the  coming  of  Christ,  takes  the  same  enlarged 
views  of  the  subject  :  "  And  not  only  so,  but  we  also  joy 
in  God  through  our  Lord  Jesus  Christ,  by  whom  we  have 
now  received  the  atonement.  Wherefore,  as  by  one  man 
sin  entered  into  the  world,  and  death  by  sin  ;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned;" — "therefore 
as  by  the  oft'ence  of  one,  judgment  came  upon  all  men  to 
condemnation,  even  so  by  the  righteousness  of  One,  the  Free 
Gift  came  upon  all  men  to  justification  of  life  ;  that,  as  sin 
hath  reigned  unto  death,  even  so  might  Grace  reign,  through 
righteoAisness,  unto  Eternal  Life,  by  Jesus  Christ  our  Lord." 
"  For  since  by  man  came  death,  by  man  came  also  the  re- 
surrection of  the  dead  :  for  as  in  Adam  all  die,  even  so  in 
Christ  shall  all  be  made  alive."  1  Cor.  xy.  21,  22.  In  this 
passage  there  is  relation  to  the  outward  appearance  of 
Christ,  his  deatb  and  resurrection  ;  for  He  cannot  be  called 
J7ian,  except  in  relation  to  his  coming  in  the  flesh.  So  the 
objects  of  that  coming  extended  as  far  as  the  efiects  of  sin 
had  extended.  Thus,  as  by  one  man  sin  entered  into  the 
world,  and  death  by  sin,  and  so  death  passed  upon  all  men ; 
so  the  benefits  of  Christ's  coming,  and  what  He  did,  were 
to  be  as  extensive  :  being  the  means  of  our  restoration  out 
of  the  fall,  they  reach  wherever  man  needs  a  Saviour. 

And  as  He  came  to  save  the  u^oi  Id,  John  xii.iT,  He 
must  be  a  Saviour  to  all  nations,  and  in  all  ages.  And  He 
who  takes  in  at  one  view  the  past,  the  present,  and  the 
future,  could  certainly  make  the  Remedy  which  He  had 
provided  for  all,  apply  to  all — to  those  w  ho  lived  before,  as 
well  as  to  those  who  lived  after  its  outward  manifestation. 


106  THE    DIVINITY    OF    JESUS    CHRIST. 

Sin  was  in  the  world  before  the  outward  coming  of 
Chrivf  ;  and  as  He  was  <lie  Sacrifice  for  sin,  it  must  have 
applied  to  aU  who  neeth'd  it.  Sin  now  operates  where  the 
means  by  which  it  was  fir^t  introduced  into  the  world 
were  never  heard  of.  >\.nd,  by  a  parity  of  reasoning,  the 
Remwly  must  also  be  offered  in  such  cases,  though  they 
never  heard  of  the  means  by  which  that  Remedy  was  pro- 
vided. 

Immediately  after  the  fall,  when  judgment  came  upon 
our  first  parents,  the  promise  of  the  Seed  was  made  ;  and 
this  became  an  object  of  faith  ;  even  that  faith,  the  power 
and  efficacy  of  which  (he  apostle  so  beautifully  describes. 
Then  too  commenced  that  dispensation  of  types  and 
shadows  which  pointed  to  Christ,  and  continued  to  the 
lime  whin  He  ofiercd  up  his  life  on  the  cross.  By  this 
faith  it  was  that  the  elders  obtained  a  good  report.  By 
this  also  Abel  ollered  a  more  acceptable  oiferingthan  Cain. 
The  apostle  proceeds  to  enumerate  the  patriarchs  down  to 
Abraham,  Isaac,  and  Jacob,  as  examples  of  the  efficacy  of 
faith  ;  and  then  says  :  "These  all  died  in  laitli  ;  not  having 
received  the  pron)ises,  but  having  seen  them  afar  oti",  and 
were  persuaded  of  them,  and  embraced  them."  J/eb.  xi.  13. 

Our  Lord  also  testified  :  "  Your  father  Abraham  rejoiced 
to  see  my  day  ;  and  he  saw  it  and  was  glad."  Jofm  viii.  56. 
Thux,  while  they  had  the  promises  of  the  Messiah  to  come, 
while  they  were  excrcisetl  in  types  and  shadows,  pointing 
to  those  good  things — though  the  things  promised  were 
themselves  afar  off,  yet,  through /a///j,  they  were  enabled 
not  only  to  see  th<'m  at  a  distance,  but  to  be  persuaded  of 
(hem,  mnWoemhrarr  piem.  Thus,  in  that  living  faith, 
they  had  "the  snl)vtance  of  the  things  hoped  for,  and  the 
evidence  of  things  not  seen,"  or  capable  of  heiiii:  s«eii.  hut 
through  the  medium  of  this  faith  itself. 

It  is  not  my  intention  to  attempt,  in  any  degree,  to  re- 
move that  vail  with  w  hich  Almighty  God  has  covered  those 


THE    DIVINITir    OF    JESUS    CHRIST.  107 

secret  things  which  belong  to  Himself.  He  has  been 
pleased,  in  condescension,  to  reveal  to  us,  that,  through  our 
Lord  Jesus  Christ,  the  Free  Gift  came  upon  all  men  unto 
justification.  And  we  have  neither  right  nor  occasion  to 
inquire  zohj/  or  how  it  was  done.  But  we  are  bound  to 
believe  that  it  isas  done  ;  and  that  it  came  upon  ALL  ; 
every  age  and  part  of  the  world  participated  in  the  benefits 
of  that  one  Offering,  by  which  He  hath  for  ever,  and,  as 
W.  Penn  observes,  in  all  times,  perfected  those  who  are 
sanctified,  w  ho  walk  not  after  the  flesh,  but  after  the  Spirit. 

And  this  is  the  testimony  of  our  primitive  Friends,  and 
of  the  Society  down  to  the  present  day.  R.  Barclay,  in  the 
5th  and  6th  Propositions  of  his  Apology,  when  speaking  of 
the  true  Light  which  enlighteneth  every  man  that  cometh 
into  the  world,  says  :  "  Nor  is  it  less  universal  than  the 
seed  of  sin  ;  being  the  purchase  of  His  death,  who  tasted 
death  for  every  man  :  for,  as  in  Adam  all  die,  even  so  in 
Christ  ^hall  all  he  made  alive.''^ 

The  doctrine  of  that  sanctification  of  the  Spirit,  which 
we  must  experience  in  ourselves,  in  order  to  obtain  salva- 
tion, has  already  been  alluded  to  in  the  chapter  on  the 
Original  and  Present  State  of  Man,  and  in  that  on  the  Uni- 
versality of  Grace;  and  will  again  be  brought  into  view,  in 
one  relating  to  Sanctification  and  Justification.  But,  con- 
sidering its  importance,  I  am  not  willing  to  pass  from  the 
present  subject,  without  repeating,  that  Salvation  is  an 
actual,  and  not  an  ideal  work.  We  must  experience  it,  if 
we  attain  to  it.  If  we  have  not  the  Spirit  of  Christ,  ruling 
and  purifying  our  hearts,  we  are  none  of  his.  We  are 
bound  to  commemorate  his  goodness,  to  remember  with 
humble  gratitude  what  He  has  done  and  sufi'ered  for  us. 
But  we  should  still  bear  in  mind,  that  these  benefits  and  in- 
tended blessings  will  avail  us  nothing,  if  we  do  not  submit 
to  the  operation  of  his  Spirit  and  power  in  our  hearts. 
Where  much  is  given,  much  will  be  required.    And  surely 


108  THE    DIVINITY    OF    JESUS    CHRIST. 

much  has  been  done  for  us  all.  If  the  Lord  Jesus  Christ 
ha>  otYcTcd  up  his  life  for  us;  if,  in  reviewing  the  agonizing 
sufferings  and  death  of  the  Immaculate  Lamb,  we  are  to 
consider  them  as  the  evidences  of  his  Redeeming  Love,  and 
as  designed  to  obtain  Eternal  Redemption  for  us  ;  how 
humbling,  how  tendering,  must  be  the  reflections  !  How 
strono-  must  be  our  ol)ligations  to  love  and  obey  Jlim,  who 
first  loved  us,  and  gave  Himself  a  ransom  for  us  !  How 
great  must  be  our  condemnation,  if  we  become  insensible  to 
these  powerful  motives  to  gratitude  and  love  !  "  If  a  man 
love  Me,"  said  He,  "  he  will  keep  my  words,  and  my 
Father  will  love  him  ;  and  we  will  come  unto  him,  and 
make  our  abode  with  him."  John  xiv.  ^23.  Here  the  first 
spring  of  action  is  the  love  of  Christ,  operating  upon  our 
hearts.  Obedience  flows  from  that  love.  This  again 
draws  more  largely  of  the  Divine  favour  ;  and  ends  in  an 
intimate  union  and  communion  with  God— a  sensible 
enjoyment  of  his  Divine  Presence. 

It  never  was  intended  by  the  death  of  Christ,  to  purchase 
for  us  the  privilege  (if  privilege  it  can  be  called)  of  living 
without  God  in  the  world.  He  did  not  come  to  perpetuate 
sin,  and  establish  the  doriiinion  of  darkness  ;  but  to  "  finish 
transgression,  to  make  an  end  of  sin,  and  bring  in  everlast- 
ing righteousness  ;"  that  sin  might  have  no  more  dominion 
over  us  ;  and  to  "bring  into  captivity  every  thought  to  the 
obedience  of  Christ."  Though  Christ  has  died  for  us — 
though  He  has  given  us  a  measure  of  his  Grace — though 
He  visits  and  revisits  us  with  the  offers  of  his  love  and 
salvation,  yet  it  is  possible  for  all  these  favours  to  pass  from 
us,  so  that  we  may  lU'ver  realize  any  tidvantages  irom  them 
in  the  eiul. 

Let  us  therefore  remember  that  we  are  bought  with  a 
Price,  and  are  not  our  own  ;  that  we  may  not  henceforth 
live  unto  ourselves,  but  unto  Mini  who  died  for  us,  and  rose 
again  ;  that,  as  He  rose  from  the  dead  by  the  power  of  the 


THE    DIVINITY    OF    JESUS    CHRIST.  109 

Father,  so  we  may  walk  in  newness  of  life,  by  the  aid  and 
operation  of  his  Spirit  revealed  in  our  hearts. 

I  do  not  consider  it  proper  to  enter  upon  an  inquiry  into 
the  Divine  nature ;  or  how  it  subsisted  in  its  different 
manifestations  ;  or  how  the  Divinity  was  connected  with 
human  nature  ;  or  why  this  was  necessary.  The  secrets  of 
the  Divine  counsels  do  not  belong  to  us  ;  and  we  have  no 
occasion  to  enter  into  discussion  respecting  them.  On 
the  contrary,  wherever  they  have  been  made  the  subjects 
of  curious  and  speculative  inqniry,  the  mind  has  been  in 
danger  of  being  led,  by  specious  reasonings,  into  views 
and  sentiments  incompatible  with  those  which  have  been 
presented  to  us  through  the  medium  of  Divine  Revelation; 
and  thus  the  whole  ground  of  inlidelity  lies  open  before 
those  who  enter  into  such  inquiries. 

On  reviewing  this  portion  of  the  doctrines  of  the  Gospel, 
we  may  remember,  that  no  part  of  the  Christian  system  has 
been  so  frequently  assailed,  or  with  such  varied  modes  of 
attack,  as  this.  Here  it  was  that  the  Jews  stumbled  and 
fell.  Here  the  wisdom  of  the  world,  from  the  Greeks  down 
to  the  present  day,  has  discovered  (as  it  has  supposed) 
much  foolishness.  Here  reason  has  exerted  its  powers,  to 
penetrate  into  the  secret  counsels  of  the  Almighty  ;  and  has 
boldly  attempted  to  bring  down  even  the  Divine  nature,  to 
the  measure  of  its  own  limited  capacity. 

No  wisdom  but  that  wisdom  which  is  from  above,  can  com- 
prehend the  mysteries  of  the  kingdom  of  heaven.  And  as 
the  Divine  nature  and  the  Divine  counsels  are  abundantly 
wrapped  in  deep  mystery,  the  curious  have  been  anxious 
to  discover — the  presumptuous  have  been  bold  to  explain 
— and  the  sceptical  have  been  ready  to  deny,  those  things 
which  mere  human  faculties  never  could  understand.  The 
means  of  Redemption  have  opened  a  wide  field  of  conjec- 
ture for  speculative  minds.  But  how  inadequate  must  be 
the  most  exalted  human  powers  to  comprehend  the  love  of 


110  THE    DIVINITY    OF    JESUS    CHRIST. 

God,  operating  for  the  Redemption  of  a  fallen'world  ! 
How  unable  to  devise  the  means  !  bow  incapable  of  tracing 
thcni  to  tlie  accomplished  end  ! 

It  still  remains  to  be  the  Divine  determination,  to  "con- 
found the  wisdom  of  the  wise,  and  bring  to  nought  the 
understanding  of  the  prudent."  And  yet  He  will,  from 
time  to  time,  reveal  to  the  humble,  attentive  mind,  how- 
ever simple,  all  that  is  necessary  for  it  to  know. 

It  is  instructive  to  remember,  that  when  John  saw,  in  the 
hand  of  Him  that  sat  on  the  throne,  a  Book,  written  within 
and  on  the  back  side,  sealed  with  seven  seals,  "  there  was 
no  man  found  in  heaven  nor  on  earth,  worthy  to  loose  the 
seals  or  to  iook  thereon."  Let  us  then  be  cautious  how 
we  presume  to  look  thereon,  or  make  Avhat  lies  beyond  the 
seals,  the  subject  of  speculative  inquiry.  It  is  the  Lion  of 
the  tribe  of  Judah  alone,  that  is  worthy  to  open  this  Book, 
and  reveal  the  deep  mysteries  it  contains.  And  until  He  is 
pleased  to  do  this,  all  human  anxiety  is  unavailing.  And 
when  this  great  work  is  going  on,  it  will  be  progressive) 
and  in  due  order,  from  the  ^r«f^  to  the  seventh.  And  as  it 
is  carried  on,  how  every  thing  is  brought  down  into 
greater  and  greater  degrees  of  abasement,  till  nothing  but 
God  alone  is  exalted,  and  there  is  silence  in  heaven  ! 

But  before  this  state  is  experienced,  there  is  another 
state  or  dispensation  to  be  passed  through — a  state  rejire- 
sented  In'  the  must  striking  metaj)hors  :  "There  was  a  ijreat 
carllK|uake,  ami  the  sun  becanu'  black  as  sackcloth  of  hair, 
and  the  moon  became  as  blood,  and  the  stars  of  heaven  fell 
unto  the  earth,  even  as  a  fig  tree  castctli  her  untimely  figs, 
when  she  is  shaken  by  a  mighty  wind.  And  the  heavens 
departed  as  a  scroll  when  it  is  rolled  together  ;  and  every 
mountain  ami  islund  were  moved  out  of  their  places.  And 
the  kings  of  the  earth,  and  the  great  men,  and  the  rich  men, 
anil  the  chief  captains,  and  the  mighty  men,  and  every 
bond  mail,  and  every  free  juan,  hid  themselves  in  the  dens, 


THE    DIVINITY    OF    JESUS    CHRIST.  Ill 

and  in  the  rocks  of  the  mountains  ;  and  said  to  the  moun- 
tains and  rocks  :  Fall  on  us,  and  hide  us  from  the  face  of 
Him  that  sitteth  on  the  throne,  and  from  the  wrath  of  the 
Lamb  ;  ^m  the  great  day  of  His  wrath  is  come,  and  who 
shall  be  able  to  stand  !"  Where  then  will  be  all  the  idle 
notions  of  speculative  minds  !  The  very  heavens — the 
imagined  righteousness  of  these,  must  pass  away  as  a  scroll 
when  it  is  rolled  together. 

Let  us  then  seek  rather  to  have  our  minds  enlarged  in 
the  love  of  God  in  Christ  Jesus,  that  we  may  adopt  the 
language  of  the  apostle  :  "  We  love  Him,  because  He  first 
loved  us."  In  the  effusions  of  this  love,  which  prompts 
the  filial  language  of  Father^  we  shall  be  enabled  "  to  re- 
ceive the  kingdom  of  heaven  as  a  little  child."  How 
striking  the  comparison  !  In  the  little  child  there  are  no 
bold  flights  of  fancy — no  philosophical  reasonings  (falsely 
so  called) — no  feelings  of  its  own  independent  capacities 
and  powers  ;  but  all  is  dependence  on  the  teaching  of  the 
parent — all  is  faith,  unhesitating  confidence  in  the  covmsel 
and  instruction  received.  In  this  humble,  dependent, 
teachable  state  of  mind,  with  love  predominating  over  all, 
we  shall  be  prepared  for  the  opening  of  the  seals  ;  and, 
viewing  with  increasing  gratitude,  at  every  stage  of  this 
progressive  work,  the  wonders  of  Redeeeming  Love,  to 
sing  the  new  song,  saying  :  "  Thou  art  worthy  to  take  the 
book,  and  to  open  the  seals  thereof  ;  for  -Thou  wast  slain, 
and  hast  redeemed  us  to  God  by  thy  blood,  and  hast  made 
us  unto  God  kings  and  priests  :" — and  finally  to  partici- 
pate in  that  heavenly  silence,  in  which  God  is  felt  to  reign 
over  all,  with  that  power  and  majesty  which  the  language 
of  saints  and  angels  cannot  adequately  convey. 


CHAPTER    V. 


OV    SAXCTIFICATION    AND    JUSTIFICATION. 

I  have  already  shown  in  preceding;  articles,  that  we 
believe  Justilicalion  to  consist  of  two  parts,  "or  to  have  a 
twofold  consideration."  It  has  also  been  fully  stated,  that 
we  believe  that  the  first  part  consists  in  what  Jesus  Christ 
did  for  man,  in  removinir  the  incapacities  of  the  fallen 
state,  and  |)lacing  in  every  human  heart  that  Seed  of  Grace, 
which  is  the  first  principle  and  efficient  cause  of  salvation. 
The  second  part  consists  in  what  He  does  for  us,  in  us,  and 
this  forms  the  subject  of  the  ensuing  article. 

As  the  inward  operations  of  the  Spirit  of  Truth  are 
submitted  to,  in  the  convictions  for  sin,  and  desire  after 
Redemption,  which  it  produces  in  the  heart,  the  work  of 
Sanctification  and  Justilication  advances  ,  for  they  sro  on 
toirether. 

The  apostle  very  clearly  sets  forth  the  successive  ad- 
vances of  this  great  work  :  "  But  ye  are  washed,  but  ye  are 
sanctified,  but  ye  are  justified,  in  the  Name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  Cod."   1  Cor.  vi.  11. 

The  first  operations  of  Divine  Grace  on  the  heart,  are 
geiu'rally  of  a  tendering  kind.  It  is  true  that  the  mind 
may  be  powerfully  broken  in  upon,  and  the  just  judgments 
of  G<»d  for  sin  may  be  awfully  revealed  :  but  this  does  iu)t 
Uike  place  unless  there  has  been  a  slighting  of  the  day  of 
merciful  visitation,  and  the  oilers  of  Redeeming  Love.  But 
even  when  the  rebellious  and  backsliding  are  thus  met 
with  judgments  mixed  ^^ith  mercy, as  there  is  a  willingness 


OF   SANCTII'ICATION    AND   JUSTIFICATION.  113 

wrought  to  submit  to  the  purifying  dispensation,  tlic  heart 
is  brought  into  a  state  of  great  tenderness. 

This  state  of  Christian  experience  is  beautifully  illus- 
trated by  the  baptism  of  water  to  repentance  ;  and  is  the 
very  thing  typified  by  that  baptism,  as  used  by  John, 
to  whose  ministration  it  peculiarly  belonged.  And  this 
answers  to  the  language  of  th^  apostle,  who  represents 
washing  as  the  first  process  in  the  great  work  of  renova- 
tion. 

Under  this  dispensation,  the  subject?  not  only  becomes 
washed,  and  cleansed  from  the  more  obvious  defilements, 
such  as  (figuratively  speaking)  water  can  reach  ,  but,  as 
repentance  is  experienced,  and  the  melting,  soothing 
eflTusions  of  Divine  Love,  the  soul  becomes  powerfully 
attached  to  its  Redeemer.  And  thus  it  becomes  prepared 
to  bear  a  more  purifying  dispensation,  which  answers  to 
the  baptism  of  Jire  ;  wherein  all  those  deep  defilements 
that  were  not  reached  by  the  former  cleansing  are  removed ; 
the  dross,  the  tin,  and  even  the  reprobate  silver,  are  con- 
sumed, and  sanctifi cation  takes  place. 

And  not  till  we  have  passed  through  these  purifying 
dispensations,  are  we  "sanctified,  and  justified,  inthe  Name 
of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God."  Then  it 
is  that  old  thi^ngs  are  done  away ;  and  all  things  become 
new.  In  this  state  the  soul  is  united  to  God,  in  a  holy 
fellowship  and  communion,'  and  stands  as  juslified,  or 
accounted  just  ;  its  former  transgressions  being  forgiven, 
done  away,  and  remembered  no  more. 

The  judgments  o^  God  are  not  according  to  the  decisions 
of  men,  who  sometimes  justify,  or  account  men  just,  when 
there  is  no  real  change  effected,  but  a  mere  exemption  from 
the  consequences  of  guilt.  But,  as  sin  produces  corrup- 
tion and  defilement,  these  must  be  cleansed  and  removed, 
before  the  subject  can  be  accepted  or.  accounted  as  jus- 
4  1 


114  «>l     SANCTIFICATION 

tified  :— and  this  cleansing  from  the  defilements  of  sin,  is 
Sanctification. 

Various  opinions  have  existed  among  the  different 
denominations  of  Christians  on  the  subject  of  Justification. 
While  some  have  imagined  it  to  depend  on  good  works, 
others  rejected  works  altogether,  and  supposed  it  to  depend 
on  the  merit  and  righteousness  of  Christ  imputed  to  us. 
And  others  again  imagine  our  justification  and  acceptance 
to  depend  on  an  irrevocable  decree,  existing  from  all 
eternity. 

The  Society  of  Friends  do  not  exactly  coincide  with 
any  of  these  opinions. 

As  we  stand  in  the  fall,  or  unregenerate  state,  we  possess 
no  merit,  or  power  of  ourselves,  by  which  we  can  obtain 
acceptance,  or  make  reconciliation  with  God  :  much  less 
can  we  have  any  thing  to  make  atonement  for  sins  com- 
mitted. God  requires  nothing  but  our  duty. — Any  thing 
more  than  duty,  could  not  be  acceptable  to  Him.  This 
leaves  nothing  wherewith  to  balance  the  account  of  duties 
omitted  or  crimes  committed.  But  by  the  coming  and 
offering  of  Christ,  "the  Free  Gift  came  upon  all  men  unto 
justification  of  life."  Here  it  is  shown  that  this  natural 
incapacity  is  removed  ;  that  this  Free  Gift  is  extended  to 
all  men  ;  and  that,  if  not  obstructed  by  disobedience,  it 
ultimately  leads  "  to  justification  of  life." 

This  Grace  and  Gift  to  us,  is  the  pure  love  of  God,  by 
which  we  are  called  and  invited  to  come  nnto  Him,  and 
by  which  we  are  drawn  in  love,  and  gratitude,  and  obe- 
dience to  Him. 

This  love  of  God,  through  Jesus  Christ,  is  the  very 
spirit  of  reconciliation,  and  the  only  possible  medium,  by 
which  wc  can  become  united  to  Him.  But  in  its  first 
extension  to  us,  we  are  no  further  justified  than  to  receive 
the  capacity  to  salvation,  and  the  ofiers  of  forirjvcuess  of 
sins  that  are  past,  and  to  stand  acquitted  from  them  by  the 


ANU    JUSTIFICATION.  115 

atonement  of  Christ,  supplying  what  was  lacking  on  our 
part,  on  condition  of  our  obedience  to  the  manifestations 
of  his  Spirit.  As  these  manifestations  are  obeyed,  and 
repentance  and  the  laver  of  regeneration  passed  through, 
with  the  various  baptisms  and  purifying  operations  of 
Divine  Grace  in  us,  the  work  of  sanctification  is  effected. 
And  as  we  are  sanctified,  so  we  are  justified.  Nor  does 
complete  justification  take  place,  in  moral  agents,  any 
other  way.  We  may  indeed  be  sanctified  in  part,  and 
justified  in  part  ;  for  as  this  is  not,  generally,  an  in- 
stantaneous work,  so  there  are  many  intermediate  stages 
between  the  beginning  and  completion  of  this  important 
change. 

As  we  possess  no  power  or  capacity  of  our  own  for  any 
good  thing,  so  we  cannot  pretend  that  our  own  right  hand 
can  save  us.  All  the  williiigs  and  runnings  of  our  will, 
avail  nothing.  "  By  grace  we  are  saved,  through  faith, 
and  that  not  of  ourselves,  it  is  the  gift  of  God."  But  though 
it  is  by  this  alone  that  we  are  saved — though  we  can  claim 
nothing  as  due  to  us — but,  on  the  contrary,  are  bound  to 
acknowledge  after  all,  that  "we  are  unprofitable  servants," 
we  have  done  no  more  than  was  our  duty  to  do,  and  this 
by  the  help  of  the  Spirit  of  God,  producing  the  will,  and 
giving  ability  to  do  the  deed;  yet  as  this  Divine  Principle 
of  Light  and  Life  becomes  the  governing  and  predominat- 
ing power  in  us,  it  brings  forth  works  of  righteousness,  as 
well  as  a  state  of  sanctif|cation.  Good  works  are  the  fruits 
of  this  Divine  Principle,  as  said  the  apostle  :  "  The  fruit 
of  the  Spirit  is  love,  joy,  peace,  long-suffering,  gentleness, 
goodness,  faith,  meekness,  temperance."  And  thus  also, 
the  same  apostle,  in  another  place,  says  :  "  By  the  Grace 
of  God,  I  am  what  I  am." 

And  as  our  beneficent  Creator,  in  his  inscrutable  wisdom 
and  goodness,  has  constituted  us  with  tlie  freedom  of  will, 
to  choose  the  principles  and  motives  b^^  which  we  will  be 
4  I  2 


lie  OF    SANCTIFU  ATION 

governed,  (for  though  He  produces  in  us  the  will,  and 
gives  ability  to  perform  his  own  good  pleasure,  yet  He 
grants  us  the  privilege  to  make  that  will  our  own,)  as  this 
is  reali/.ed  in  us,  and  works  of  righteousness  are  produced 
as  the  fruit  of  the  Spirit,  we  not  only  become  sanctified 
and  justified  ;  but  also,  in  some  sense,  objects  of  rewards — 
not  by  virtue  of  what  we  have  done  in  our  own  wills,  but  in 
the  Divine  will. 

When  we  reflect,  that  not  only  the  ability  for  every  good 
word  and  work,  but  even  the  most  secret  inclination  of 
heart  to  serve  God,  is  the  effect  of  his  own  Divine  Influence 
on  us;  when  we  further  bring  to  mind  the  disappointments, 
the  miseries,  and  vexation  of  spirit,  which  are  the  genuine 
^flfects  of  sin,  on  the  one  hand  ;  and  the  pure,  substantial 
enjoyments  of  peace  and  animating  hope,  which  are  the 
portion  of  the  righteous  in  this  life — we  may  exclaim,  in 
the  language  of  the  poet  : 

"  Astonishlnc;  beyond  astonishment ! 

Heaven  the  reward  for  heaven  enjoyed  below  ! " 

To  conclude — "  Let  none  be  so  bold  as  to  mock  God, 
supposing  themselves  justified  and  accepted  in  the  sight 
of  God,  by  virtue  of  Christ's  death  and  sufferings,  while 
they  remain  unsanctified  and  unjustified  in  their  own 
hearts,  and  polluted  in  their  sins  ;  lest  their  hoj)e  prove 
that  of  the  hypocrite,  which  |  erisheth.  Neither  let  any 
vainly  imagine  that  they  can,  by  their  own  works,  or  by 
the  performance  of  any  ceremonies  or  traditions,  or  by 
the  giving  of  gold  or  money,  or  by  aftlicting  their  bodies 
in  will  worship  and  voluntary  humility,  or  by  their  striv- 
ing to  conform  their  way  to  the  outw:y:d  letter  of  the  law, 
flatter  themselves  tiiat  they  merit  before  (iod,  or  draw  a 
debt  upon  Him,  or  that  any  man  or  men  have  power  to 
make  such  kind  of  things  effectual  to  thejr  justification  ; 
lest  they  be  fouud  foolish  boasters,  aiid  strangers  to  Christ 


AND    JUSTIFICATION.  117 

indeed.  But  blessed  for  ever  are  they,  that,  having  truly 
had  a  sense  of  their  own  unworthiness  and  sinfulness  ;  and 
having  seen  all  their  own  endeavours  and  performances 
fruitless  and  vain,  and  beheld  their  own  emptiness,  and  the 
vanity  of  their  hopes,  faith,  and  confidence,  while  they 
remain  inwardly  pursued  and  condemned  by  God's  Holy 
Witness  in  their  hearts  ;  and  so,  having  applied  themselves 
thereto,  and  suffered  his  Grace  to  work  in  them,  are  become 
changed  and  renewed  in  the  spirit  of  their  minds,  passed 
from  death  unto  life,  and  know  Jesus  arisen  in  them, 
working  both  the  will  and  the  deed  ;  and  so  having  put 
on  the  Lord  Jesus  Christ,  in  effect,  are  clothed  with  Him 
and  partake  of  his  righteousness  and  nature.  Such  can 
draw  near  to  the  Lord  with  boldness,  and  know  their 
acceptance  in  and  by  Him  ;  in  whom,  and  in  as  many  as 
are  found  in  Him,  the  Father  is  well  pleased."  Barclay^s 
Apology/,  Prop.  7. 


i3 


CHAPTER  VI. 


OF  PERFECTION  AND  PERSEVERANCE. 

It  has  been  shown  in  the  preceding  article,  that  as  the 
Grace  of  God  whicli  brings  salvation  is  received,  and  its 
teachings  obeyed — (for  it  is  always  accompanied  with 
power — )  as,  under  its  blessed  influence,  instructing  and 
strengthening  us,  wc  come  to  deny  ungodliness  and  the 
world's  lusts,  and  to  live  soberly,  righteously,  and  godly 
in  this  present  world,  wc  become  washed,  sanctified,  and 
justified.  It  remains  to  be  considered,  how  far  this  work 
of  renovation  may  be  advanced,  or  how  far  Christ  may 
prevail  in  us,  and  we  over  our  soul's  enemies,  through  the 
operation  of  his  Power  in  us. 

Does  the  Captain  of  our  salvation  lead  us  to  complete 
victory  ? — or  must  we  remain  "  all  our  lifetime  subject  to 
bondage  ?" 

The  weapons  of  the  saints'  warfare  are  "mighty,  through 
God,  to  the  pulling  down  of  strong  holds  ;  casting  down 
imaginations,  and  every  high  thing  that  exalteth  itself 
against  the  knowledge  of  God,  and  bringing  into  captivity 
every  thought  to  the  obedieitce  of  Christ." 

The  Society  of  Friends  accordingly  believe,  that  it  is  pos- 
sible to  obtain  a  complete  victory  over  sin,  in  this  lite.  If 
wc  believe  that  there  are  some  w  ho  are  completely  hardened, 
and  given  up  to  a  reprobate  mind,  such  as  the  apostle  said 
it  is  impossible  to  renew  «o-r//;/  to  reptnlancey  can  we  sup- 
pose that  God  is  not  able  or  willing,  to  carry  on  his  work  of 
renovation  and  sanctiiication  in  his  devoted  servants,  as  far 


OF    PERFECTION    AND    PERSEVERANCE.  119 

as  the  grand  enemy  of  mankind  can  carry  on  his  work  of 
darkness  in  the  children  of  disobedience  ? 

The  testimony  of  Scripture  is  very  clear  on  this  subject: 
"  Let  not  sin  therefore  reign  in  your  mortal  body,  that 
■ye  should  obey  it  in  the  lusts  thereof  :  neither  yield  ye 
your  members  as  instruments  of  unrighteousness  unto  sin  ; 
but  yield  yourselves  unto  God,  as  those  that  are  alive  from 
the  dead,  and  your  members  as  the  instruments  of  righte- 
ousness unto  God  :  for  sin  shall  not  have  dominion  over 
you." 

"Know  ye  not,  that  to  whom  ye  yield  yourselves  servants 
to  obey,  his  servants  ye  are  to  whom  ye  obey  ;  whether  of 
sin  unto  death,  or  of  obedience  unto  righteousness  ?" 
*^'  Being  then  made  free  from  sin,  ye  became  the  servants  of 
righteousness."  "For  when  ye  were  the  servants  of  sin,  ye 
were  free  from  righteousness.  What  fruit  had  ye  then  in 
those  things  whereof  ye  are  now  ashamed  ?  for  the  end  of 
those  things  is  death.  But  now,  being  made  free  from  sin, 
and  become  servants  to  God,  ye  have  your  fruit  unto  holi- 
ness, and  the  end  everlasting  life.  For  the  wages  of  sin  is 
death  ;  but  the  gift  of  God  is  Eternal  Life,  through  Jesus 
Christ  our  Lord."     Rom.  vi.  12-14,  16,  18,  20-23. 

"  Awake  to  righteousness,  and  sin  not."    1  Cor.  xv.  34. 

"  Whatsoever  is  born  of  God  overcometh  the  world  ; 
and  this  is  the  victory  that  overcometh  the  world,  even  our 
faith."     1  John  v.  4. 

"  We  shall  see  Him  as  He  is.  And  every  man  that  hath 
this  hope  in  him,  purilieth  himself,  even  as  He  is  pure. 
Whosoever  committeth  sin,  transgresseth  also  the  law  ;  for 
sin  is  the  transgression  of  the  law.  And  ye  know  that  He 
was  manifested  to  take  away  our  sins  :  and  in  Him  is  no 
sin.  Whosoever  abideth  in  Him  sinneth  not."  "  Little 
children,  let  no  man  deceive  you.  He  that  committeth  sin 
is  of  the  devil,  for  the  devil  sinneth  from  the  beginning. 
For  this  purpose  the  Son  of  God  was  manifested,  that  He 
4  I  4 


I2()  OF    TEUFECTIO.N 

might  destroy  the  works  of  the  devil."  "  In  this  the 
Chiklren  of  God  are  manifest,  and  tlie  children  of  the 
devil  :  whosoever  doeth  not  righteousness  is  not  of  God." 

1  John  iii.  2-8,  10. 

The  apostle  admonishes  the  Hebrews  :  "Let  us  go  on  to 
perfection."  "  Be  perfect;  be  of  good  comfort,"  said  he  to 
the  Corinthians.  And  can  we  suppose  impossibilities  are 
required  of  us  ?  Surely  not !  But  he  assumes  this  state  as 
already  attained: — "Let  us,  therefore,  as  many  as  be  perfect, 
be  thus  minded."  Phil.  iii.  15.  Again^  he  represents  it  as 
attainable  : — "  That  we  may  present  eyery  man  perfect  in 
Christ  Jesus."  Col.  i.  28.  "  Labouring  fervently  for  you 
in  prayers,  that  ye  may  stand  perfect  and  complete  in  all 
the  will  of  God."  Col.  iv.  12.  "  For  the.  law  made  nothing 
perfect,  but  the  bringing  in  of  a  better  hope  did.'''  Heb. 
vii.  19.     "  And  this  also  we  wish,  even  your  perfection." 

2  Cor.  xiii.  9. 

Thus,  if  we  refer  to  Scripture  as  authority  in  this  case, 
as  we  do  in  all  cases  of  the  kind,  the  most  ample  and  con- 
clusive proofs  will  be  found,  in  support  of  the  belief,  that 
it  is  possible  for  us  to  obtain  a  complete  victory  over  sin 
in  this  life. 

If  we  reason  from  the  nature  of  things,  the  conclusion 
will  be  the  same.  For  who  can  suppose  either  that  CJod 
determines  that  his  most  devoted  servants  should  continue 
in  sin  through  their  whole  lives,  or  that  He  is  unable  to 
redeem  them  from  all  evil  ? 

What  father  or  master  would  so  dispose  the  government 
of  his  children  or  servants,  that  they  should  either  not 
serve  him,  or  if  they  did,  that  they  should  be  continually 
<lestroying  what  they  had  done  right— or  be  ever  ollering 
him  insults  and  indignities,  or  serving  his  inveterate  enemy 
even  more  than  they  served  him  ?  Vide  Barclays  Apol. 
The  idea  is  certainly  preposterous,  as  applied  to  human 
affairs.     And  isurcly  we  must  allow  that  human  wi&dom 


AND    PERSEVERANCE.  121 

and  decorum  are  not  superior  to  the  wisdom  of  God,  dis- 
played in  the  moral  government  of  his  rational  creatures. 

How  beautiful  is  the  similitude  of  the  vine,  as  applied  by 
our  Lord,  to  the  relation  between  Him  and  his  followers  ! 
"  I  am  the  Vine,  and  ye  are  the  branches."  And  how  for- 
cible the  injunction  to  abide  in  Him,  or  they  could  not 
bear  fruit  !  Is  it  not  essentially  necessary  that  they  con- 
tinue in  the  Vine  ?  And  if  they  continue  steadily  in  the 
Vine,  their  sap  and  nourishment  will  all  be  derived  from 
that  Source.  Making  then  the  application  which  our  Lord 
Himself  made;  if  we  abide  in  Him,  deriving  our  whole  life, 
growth,  and  nourishment  from  Him — whence  should  we 
draw  those  influences  that  result  in  sin  ?  It  is  only  as  we 
are  separated  from  Him,  and  attached  to  some  other  stock, 
that  we  draw  that  poisonous  sap. 

And,  thus  it  is  that  many  who  have  made  considerable 
progress  in  sanctification,  by  unwatchfulness,  have  suffered 
tliemselves  to  be  detached  from  Christ  the  true  Vine,  and 
have  fallen  into  sin,  some  irretrievably  ;  and  thus  made 
shipwreck  of  faith  and  a  good  conscience,  and  become 
castaway  :  while  others,  by  attention  to  the  Witness  for 
God,  obtain  repentance,  forgiveness,  and  restoration, 
through  the  riches  of  Divine  mercy  :  "  For  God  is  able 
to  graff  them  in  again." 

But  the  question  is  not,  whether  some  do  not  sin  :  but 
whether  the  dedicated  servants  of  God  are  under  the  abso- 
lute necessity  to  sin.  We  believe"  they  are  not.  There 
are  a  cloud  of  witnesses  to  prove  that  they  are  not.  We 
are  sensible  of  the  frailties  of  human  nature.  We  know 
that  man,  by  his  own  strength  and  in  his  own  will,  cannot 
obtain  a  victory  over  sin  :  neither  can  he  obtain  a  victory 
over  one  individual  sin.  But  as  he  is  endued  with  the 
Power  of  God  to  salvation,  he  experiences  the  truth  of  the 
answer  made  to  the  apostle  :  "  My  Grace  is  sufficient  for 
thee ;  for  my  strength  is  made  perfect  in  weakness."  2  Cor. 
xii.  9. 


122  OF    PERFECTION 

As  our  Redeemer  is  all-sufficient  to  deliver  us  from  the 
very  chains  and  powers  of  darkness,  so,  when  introduced 
into  the  glorious  liberty  of  the  sons  of  God,  He  is  certainly 
able  to  preserve  us  in  that  liberty. 

But  thoui^h  we  believe  in  the  possibility  of  perfection, 
so  as  to  attain  to  true  holiness  and  a  complete  victory  over 
sin,  yet  we  believe  it  is  only  experienced  by  man,  "  as  he 
is  born  a^ain,  renewed  in  his  mind — raised  by  Christ, 
knowing  Christ  alive,  reigning  and  ruling  in  him,  and 
guiding  and  leading  him  by  his  Spirit,  and  revealing  in 
him  the  law  of  the  Spirit  of  life  ;  which  not  only  manifests 
and  reproves  sin,  but  also  gives  power  to  come  out  of  it." 
Barcl/i7/'s  Apol.  Prop.  8. 

We  also  believe  in  the  admonition  of  olir  Lord,  lioth  as 
to  its  extent,  and  its  absolute  necessity  :  "  What  I  say  unto 
you,  I  say  unto  all,  watclu''  Mark  xiii.  37.  For  it  is  only 
in  this  state  of  watchfulness  that  we  are  taught  to  expect 
preservation. 

The  possibility  of  falling  from  Grace  is  clearly  estab- 
lished by  Scripture  testimony.  Both  the  Old  and  Nexc 
Testaments  abound  with  passages  which  cannot  be  mis- 
understood, in  relation  to  the  necessity  of  perseverance. 

The  prophet  Ezekiel  is  very  clear  on  this  point  :  "  Nei- 
ther shall  the  righteous  be  able  to  live  for  his  righteousness, 
in  the  day  that  he  sinneth."  EzeJc.  xxxiii.  12.  "  When  I 
shall  say  to  the  righteous,  that  he  shall  surely  live,  if  he 
trust  to  his  own  righteousness  and  commit  iniquity,  all  his 
righteousness  shall  not  be  rememberetl  ;  but  for  iiis  iniquity 
that  he  hath  committed,  he  shall  die  for  it."     v.  13. 

The  apostle  Peter  admonishes  the  true  believers  to  "give 
diligence  to  make  their'  calling  and  election  sure."  And 
the  apostle  Paul  lii^nself  fouiul  it  necessary  to  keep  his 
body  under,  lest,  after  lu*  had  j)reached  to  others,  he  him- 
self should  become  a  castawa}-.  He  speaks  also  of  some 
who  had  luade  shipwreck  of  faith  and  a  good  conscience, 


AND    PERSEVERANCE.  123 

which  they  could  not  have  done  if  they  had  never  had 
them.  He  also  gives  us  to  understand  that  those  who  had 
been  enlightened,  and  tasted  of  the  Heavenly  Gift,  and  were 
partakers  of  the  Holy  Ghost,  and  had  tasted  of  the  good 
Word  of  God,  and  the  powers  of  the  world  to  come,  might 
again  fall  away,  so  far  that  it  would  be  impossible  to  renew 
them  again  to  repentance.  Heh.  vi.  4,  &c. 

But  as  the  necessity  of  perseverance  will  not  be  denied, 
unless  it  be  on  the  grounds  of  unconditional  Election  and 
Reprobation,  and  as  that  doctrine  has  already  been  ex- 
amined, I  conceive  it  unnecessary  to  enlarge  here.  Vide 
Barday''s  Apol.  Prop.  8. 

When,  in  the  solemn  acts  of  devotion,  we  bow  before  the 
Throne,  we  feel  an  irresistible  evidence  of  the  riches  of  his 
goodness,  and  the  plenitude  of  his  power.  We  know  that 
He  is  willing  and  able  to  save  to  the  uttermost.  And  if  we 
sin,  we  are  left  without  excuse.  We  can  plead  no  neces- 
sity to  sin.  The  Witness  for  God  that  was  disregarded, 
and  perhaps  trampled  underfoot,  arises  in  judgment 
against  us,  and  convinces  us  that  the  fault  is  all  our  own. 
Were  not  the  fault  our  own,  how  could  we  feel  repentance  ? 

If  we  admit  that  a  life  of  holiness  is  not  enjoined,  it  will 
destroy  the  weight  of  religious  obligation,  and  the  very 
life  of  devotion,  and  set  aside  the  whole  body  of  Divine 
precepts  and  commands. 

If  we  suppose  that  God  has  not  enabled  us  to  obey  his 
commands,  it  will  be  casting  a  grossly  injurious  imputa- 
tion on  the  Divine  Character. 

We  are  bound  to  believe  that  we  are  called  to  holiness, 
and  to  "be  followers  of  God,  as  dear  children" — "  to  put 
off  the  old  man,  which  is  corrupt,  according  to  the  deceit- 
ful lusts,"  and  "be  separated"  from  all  those  things  "for 
which  Cometh  the  wrath  of  God  on  the  children  of  diso- 
bedience"— "  to  be  renewed  in  the  spirit  of  our  minds," 
and  "put  on  the  new  man,  which,  after  God,  is  created  in 


124  OF    PERFECTION    AND    PERSEVERANCE. 

righteousness  and  true  holiness  ;"  and,  "walking  as  Child- 
ren of  Light,  to  serve  Him  in  newness  of  life." 

And  we  arc  equally  confident  that  impossibilities  are  not 
requirrd  of  us.  He  never  desiirned  to  bring  us  under  con- 
tinual condemnation,  by  our  continual  falling  into  sin,  for 
want  of  ability  to  resist  temptation  :  knowing  that  "He 
will  not  suffer  us  to  be  tempted  above  that  we  are  able  to 
bear;  but  will,  with  the  temptation,  make  way  also  for  our 
escape." 

Those  who  properly  maintain  the  watch  and  the  warfare, 
can  adopt  the  laiiiriiage  of  the  apostle  :  "Nay,  in  all  these 
things  we  are  more  than  conquerors,  through  Him  that 
loved  us  :  for  I  am  persuaded,  that  neither  death  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent nor  things  to  come,  nor  height  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our    Lord."    Rom.  viii. 


CHAPTER  VII. 


OF    THE    SCRIPTURES. 


In  giving  our  belief  of  the  Scriptures,  we  adopt  the  lan- 
guage of  the  apostles  themselves  ;  that  they  "  are  able  to 
make  wise  unto  salvation,  through  faith  which  is  in  Christ 
Jesus" — that  they  were  "  given  by  Inspiration  of  God,  and 
are  profitable  for  doctrine,  for  reproof,  for  correction,  for 
instruction  in  righteousness  ;  that  the  man  of  God  may  be 
perfect,  thoroughly  furnished  unto  all  good  works."  2 
Tim.  iii.  15-17.  "  For  the  prophecy  came  not  in  old  time 
by  the  will  of  man  ;  but  holy  men  of  God  spake  as  they 
were  moved  by  the  Holy  Ghost."  2  Pet.  i.  21. 

But  though  we  give  a  full  and  unequivocal  testimony  to 
their  Divine  origin,  and  the  just  estimation  in  which  we 
hold  them ;  yet  we  are  not  willing  to  fall  into  the  error  of 
ascribing  to  them  a  character  or  an  efficacy,  which  belongs 
only  to  that  Divine  Source  from  which  they  came.  Thus 
we  do  not  call  them  "the  Word  of  God."  And  our  prac- 
tice in  this  respect,  has  sometimes  been  misunderstood  by 
other  religious  denominations.  But  I  would  ask  the  calm 
and  patient  reflection  of  such,  that  they  may  clearly  under- 
stand our  views  before  they  pass  censure  upon  us. 

What  idea,  I  would  enquire,  do  they  themselves  intend 
to  convey  by  the  terms,  "  the  Word  of  God  ?  "  If  they 
mean,  that  the  Divine  Spirit  dictated  them— so  do  we.  If 
they  mean  that  God  spoke  through  his  servants,  as  re- 
corded in  the  Scriptures— so  do  we.  Wherein,  then,  it 
may  be  asked,  do  we  differ  ?    It  is  in  this.     The  Scrip- 


126  Tiiii  s{ripti;rls. 

turos  themselves  appropriate  the  epithet  in  question  to 
Christ,  and  to  the  Holy    Spirit. 

The  Evan/relist  says  :  "  In  the  beginning  was  the  Word ; 
and  the  Word  was  with  God,  and  the  Word  zcas  God. 
The  same  was  in  the  beginning  with  God.  All  things  were 
made  by  Him  ;  and  without  Him  was  not  any  thing  made 
that  was  made."  John  i-  1-3.  "  And  the  Word  was  made 
flesh  and  dwelt  among  us."  v.  14.  "  The  Word  of  God  is 
quick  and  powerful,  and  is  a  discerncr  of  the  thoughts  and 
intents  of  the  heart  ;  neither  is  there  any  creature  that  is 
not  manifest  in  his  sight."  Heb.  iv.  12,  13.  "  The  worlds 
were  framed  by  the  Word  of  God."  ib.  xi.  3.  And  John, 
in  the  Revelations,  speaking  of  Him  who  is  "  called  Faith- 
ful ami  True,"  whom  the  armies  in  heaven  followed, 
andwhois"Kingof  kings,  and  Lord  of  lords,"  says  :  "His 
Name  is  called  the  Word  of  God."  Rev.  xix.  13. 

We  therefore  do  not  feel  ourselves  at  liberty  to  apply 
that  Name  to  the  Scriptures,  which  in  Scripture  is  applied 
to  Him  who  created  the  worlds.  It  would  lead  to  erro- 
neous conclusion  ;  and  might  I  not  say,  without  giving 
offence,  that  erroneous  opinions  have  been  already  drawn 
on  the  subject. 

It  has  been  supposed  by  some,  that  the  Scriptures  are 
the  only  rule  of  faith  and  practice* — and  constructively, 
that  without  a  knowledge  of  them  salvation  is  not  possible. 

Here  we  take  the  same  ground  that  was  taken  in  regard 
to  the  Name  ;  for  this  is  attributing  to  the  Scriptures,  what 
thet/  testify  should  be  ascribed  to  Christ. 

The  great  body  of  Christian  professors,  confess  that  the 
mysteries  which  the  Scriptures  contain,  cannot  be  under- 
stood without  the  illuminating  influence  of  the  Holy  Spirit. 
And  suH'ly  none  of  these  can  suppose  that  the  Scriptures 
are  superior  to  that  Spirit  from  which  they  were  given 
forth,  and  by  which  they  must  still  be  unfolded  to  the 
human  mind.  For  the  inconsistency  of  such  an  opinion 
must  be  obvious. 


THE    SCRIPTURES.  127 

We  think  also,  that  salvation  is  not  limited  to  the  circu- 
lation of  the  Scriptures.  This  would  be  derogatory  to  the 
Divine  Character,  as  well  as  to  the  doctrines  of  the  Chris- 
tian religion. 

If  none  can  be  saved,  but  those  who  have  the  Scriptures, 
it  is  possible  for  man  to  deprive  his  fellow  of  salvation,  by 
the  exercise  of  force,  in  putting  it  out  of  his  power  to 
obtain  tlie  means.  And  thus  it  would  follow,  that  human 
power  can  not  only  kill  the  body,  but  cast  the  soul  into  an 
eternal  separation  from  the  Divine  Presence ;  directly  con- 
trary to  the  doctrine  of  our  Lord. 

The  condition  of  slaves  is  intimately  connected  with  this 
view  of  the  subject.  Even  in  the  midst  of  a  highly  pro- 
fessing people,  they  are  deprived  of  the  Scriptures  by  being- 
deprived  of  education  sufficient  to  read  them.  And  these 
restrictions  and  privations  are  imposed  by  law,  in  some 
parts  of  the  world,  in  which  vast  numbers  of  them  reside. 
And  can  a  legislative  body  thus  deprive  millions  of  their 
fellow  men  of  the  means  of  salvation  !  Can  such  an  opinion 
find  an  advocate  ! 

But  I  am  aware  that  I  shall  be  told,  that  they  can  hear 
the  preaching  of  the  Gospel ;  and  thus  they  can  be  saved. 

But  what  if  the  preaching  which  they  hear  should  not 
be  the  Gospel  ?  Or  will  any  preaching  that  is  delivered 
even  by  unqualified  persons,  answer  as  well  as  the  Scrip- 
tures ?  The  objection,  in  the  sense  in  which  it  must  be 
taken,  is  going  from  the  point — it  is  taking  new  grounds  ; 
and  such  as  cannot  be  sustained.  It  is  giving  up  the 
Scriptures  as  the  rule,  and  transferring  it  to  the  preachers ; 
because  these  slaves  cannot  refer  to  the  Scriptures,  as  a  test 
of  what  they  hear.  It  transfers  all  that  has  been  attributed 
to  the  Scriptures,  from  those  Sacred  Writings,  to  men — and 
many  of  these,  not  even  professing  to  speak  under  Divine 
influence.  Are  these  doctrines  of  the  Gospel  ?  Is  this  the 
excellency  of  the  New  Covenant  Dispensation  ?  Are  we 
brought,  at  last,  to  this  point,  to  maintain   that  we  are 


128  THE    sCniPTUBES. 

obliged  to  "teach  every  man  his  neighbour,  &c.  saying: 
Know  the  Lord  ?" 

The  condition  of  the  poor  must  also  be  taken  into  consi- 
deration. Many  of  these  are  destitute  of  the  Scriptures. 
And  cannot  God  save  these,  though  they  are  objects  of  his 
peculiar  regard  ? 

Infants  too  are  all  destitute  of  the  Scriptures.  And  are 
they  all  lost  on  that  account  ? 

These,  it  may  be  said,  are  only  destitute  of  the  Scrip- 
tures, in  consequence  of  that  course  of  events,  which  is  the 
result  of  the  moral  government  of  the  Deity  Himself. 

The  same  may  be  said  of  deaf  and  dumb  persons.  And 
we  are  brought  to  the  same  conclusion,  in  relation  to  those 
nations  who  never  had  it  in  their  power  to  come  to  a 
knowledge  of  these  Writings.  And,  consequently,  if  we 
are  to  suppose  that  infants  are  not  lost,  for  the  want  of  that 
knowledge  v/hich  it  is  impossible  they  should  have — so 
likewise  of  deaf  and  dumb  persons,  and  of  all  others  who 
are  under  the  same  privfitions,  from  causes  equally  beyond 
their  control. 

But  in  conteruling  that  men  may  be  saved  without  the 
knowledge  of  the  Scriptures,  we  do  not  inteiul,  in  any 
degree,  to  let  down  their  excellence,  or  deny  their  Divine 
authority,  or  the  superior  advantages  that  wt  possess,  who 
have  them.  The  reasoning  of  the  apostle  may,  very  pro- 
perly, be  brought  to  illustrate  our  views  on  this  subject. 
After  showing  that  the  gentiles  were  objects  of  Divine 
regard,  he  came  to  a  question,  very  similar  to  that  now 
uruler  consideration  :  "  What  advantage  then  hath  the 
Jew  ?"  His  answer  was  very  appropriate  :  "  Much  every 
way  ;  chie/ly,  i)ecause  that  unto  them  were  committed 
the  Oracles  of  God."  Rom.  iii.  1,  2.  And  the  Scrii)lures 
noxc  embrace  not  only  what  thc,j  i)ossessed— the  La«,  the 
Prophets,  and  the  Psalms,  but  the  New  Testament,  in  addi- 
tion to  ihese.     So  that  the  advantages  we  possess  over  the 


,  .THE    SCRIPTURES.  129 

heathen  part  of  the  world,  are  abundantly  superior  to 
those  which  were  possessed  by  the  Jews.  And  we  are 
bound  to  acknowledge,  commemorate,  and  be  humbly 
thankful  for  these  advantages.  And,  more  than  this,  if  we 
do  not  make  a  corresponding  improvement,  our  condem- 
nation will  be  in  proportion. 

The  inference — because  salvation  is  possible  to  those  who 
are  deprived  of  the  knowledge  of  the  Scriptures,  that  they 
are  not  eminently  useful  to  those  who  have  them,  or  capa- 
ble of  being  so,  cannot  be  drawn  from  reason  or  analogy. 
Such  an  idea  would  have  a  direct  tendency  to  cut  off  the 
sense  of  the  blessings  we  enjoy,  and  deprive  us  of  the  feel- 
ings of  gratitude  to  the  Divine  Source  of  those  blessings. 

I  am  aware  that  it  is  possible  not  to  distinguish  between 
that  which  is  indispensable^  and  that  which  is  useful— 2LnA 
consequently  not  to  ascribe  to  that  which  is  not  indispens- 
able, its  due  weight  and  importance.  These  errors  have 
been  fallen  into,  in  regard  to  the  Scriptures.  While  some 
have  supposed  they  were  indispensable,  others,  in  avoiding 
this  extreme,  have  denied  their  utility  altogether  ;  suppos- 
ing that,  because  the  Grace  of  God  is  sufficient,  and  has 
appeared  to  all  men,  it  is  producing  unnecessary  per- 
plexity in  the  heathen  part  of  the  world,  to  introduce 
among  them  the  views,  principles,  and  precepts  which  are 
presented  to  us  in  the  Scriptures.  The  sentiment  amounts 
to  this  ;  that,  as  man  may  be  saved  by  the  operations  in  his 
own  mind,  taken  in  connexion  with  what  ''Christ  has  done 
for  us  without  us,"  it  is  unnecessary,  and  perhaps  im- 
proper, to  disturb  him  with  any  ideas  but  his  own.  Who- 
ever entertains  opinions  like  these,  is  certainly  bound, 
by  his  own  principles,  to  observe  a  profound  silence. 
Whatever  may  be  the  ignorance  of  men — whatever  light 
and  knowledge  he  may  think  has  been  bestowed  upon  him, 
mankind,  according  to  his  own  doctrine,  are  not  to  be 
benefited  by  his  sentiments,  or  his  labours  for  their  instruc- 
4  K 


130  THE    StRlPTURES, 

tioii.  If  Ik*  docs  propagate  his  opinions,  he  gives  a 
practical  contradiction  to  the  very  sentiments  he  is  endea- 
vouring to  establish. 

A  man,  we  know,  may  exist  in  a  state  of  extreme  priva- 
tion. And  yet  no  one  would  suppose  there  would  be  no 
advantage,  no  blessing,  in  any  thing  he  could  possess 
above  that  state  of  privation  and  mere  existence.  And 
thus  in  the  case  before  us  ;  though  we  contend  that  a  man 
may  be  saved,  who  is  deprived  of  ail  instrumental  advan- 
tages, yet  we  are  bound  to  acknowledge  that  these  external 
means  are  favours,  for  which  we  should  be  deeply  and  re- 
verently thankful  to  Almighty  God,  who  has  been  pleased 
to  bestow  them  upon  us.  And  the  Holy  Scriptures  stand 
preeminently  high  among  those  blessings,  for  which  we 
should  be  thus  thankful.  "  Bless  the  Lord,  O  my  soul  !" 
said  the  Psalmist,  "and  forget  not  all  his  benefits."  Ps. 
ciii.  2.  And  this  remains  to  be  the  language  of  the  pious 
mind. 

Thus  the  Society,  from  the  beginning,  though  they  have 
been  unwilling  to  apply  a  name  to  the  Scriptures,  which 
belongs  to  the  Divinity — and  though  they  have  been  un- 
willing to  ascribe  to  them  an  office  and  an  elHcacy,  which 
belong  to  Christ  ;  yet  they  have  valued  them  above  all 
other  writings  in  tlie  world  ;  and  in  all  cases,  and  at  all 
times,  have  been  willing  to  bring  their  principles  and 
practices  to  them,  as  to  a  certain  test.  And  not  only  so, 
but  the  (lillerent  Yearly  Meetings,  from  their  institution 
down  lo  the  present  day,  have  made  it  a  rule  of  the 
Society,  and  held  it  up  as  a  strong  obligation  on  all  its 
members — "  frequently  to  read  the  Holy  Scriptures." 
And  inferior  meetings  are  r<quired  to  inform  superior 
meetings,  whether  these  advices  are  observed  in  the 
families  within   their  limits  or  not. 

The  following  extracts  are  taken  from  the  advices  issued 


THE    SCHIPTURES.  131 

by  the  Yearly  Meeting  held  in  Lbndon  ;  annexing  to  each 
the  date  at  which  it  was  issued. 

"  Recommended,  as  an  incumbent  duty  on  Friends,  to 
cause  their  children  to  be  frequent  in  reading  the  Holy 
Scriptures,  and  to  observe  to  them  the  examples  of  such 
children,  as  in  Scripture  are  recorded  to  have  early  learned 
the  fear  of  the  Lord,  and  hearkened  to  his  counsel."  1709. 
"  It  is  also  seriously  advised,  that  no  Friends  suffer 
romances,  play -books,  or  other  vain  and  idle  pamphlets,  in 
their  houses  or  families,  which  tend  to  corrupt  the  minds 
of  youth  ;  but  that  they  excite  them  to  the  reading  of  the 
Holy  Scriptures,  and  religious  books.  Let  the  Holy 
Scriptures  be  early  taught  our  youth,  diligently  searched 
and  seriously  read  by  Friends,  with  due  regard  to  the  Holy 
Spirit  from  whence  they  came,  and  by  which  they  are 
truly  opened  :  for  they  contain  excellent  doctrines,  rules, 
and  precepts,  Divine  and  moral."  1720. 

"And,  dear  Friends  !  inasmuch  as  the  Holy  Scriptures  are 
the  external  means  of  conveying  and  preserving  to  us,  an 
account  of  the  things  most  surely  to  be  believed  concern- 
ing the  coming  of  our  Lord  Jesus  Christ  in  the  flesh,  and 
the  fulfilling  of  the  prophecies  relating  thereto  ;  we  there- 
fore recommend  to  all  Friends,  especially  elders  in  the 
Church,  and  masters  of  families,  that  they  would,  both  by 
example  and  advice,  impress  on  the  minds  of  the  younger, 
a  reverent  esteem  of  those  Sacred  Writings,  and  advise  them 
to  a  frequent  reading  and  meditating  therein  ; — and  that 
you  would,  at  proper  times  and  seasons,  and  when  you  find 
your  minds  rightly  disposed  thereunto,  give  the  youth  to 
understand,  that  the  same  good  experience  of  the  work  of 
sanctification,  through  the  operation  of  the  Spirit  of  God, 
which  the  Holy  Scriptures  plentifully  bear  testimony  to,  is 
to  be  witnessed  by  believers  in  all  generations,  as  well  as 
by  those  in  the  first  ages  of  Christianity  ;  in  which  case, 
some  account  of  your  own  experience  will  be  helpful  to 
4  K  2 


132  THE    8CUIPTURES. 

Ihom.  And  this  we  recommend,  as  the  most  effectual  means 
of  be^ettiniT  and  establishinc^  in  their  minds,  a  firm  belief 
of  the  Christian  doctrine  in  general,  as  well  as  the  necessity 
of  the  aid  and  help  of  the  operations  of  the  Holy  Spirit  of 
God  in  the  hearts  of  men,  in  particular,  contained  in  that 
most  excellent  book,  the  Bible  ,  and  of  preserving  them 
from  being  defiled  with  the  many  pernicious  notions  and 
principles,  contrary  to  such  sound  doctrine,  which  are  at 
this  time  industriously  dispersed  in  the  nation,  to  the  re- 
proach of  the  Christian  profession  in  general."    1728. 

"  That  they  accustom  them  to  the  frequent  and  diligent 
reading  of  the  Sacred  Writings,  which  through  Divine 
goodness  are  afforded  to  us,  for  our  "  instruction  in  righte- 
ousness ;"  2  Tim.  iii.  16.  and  "that  we,  through  patience 
and  comfort  of  the  Scriptures,  might  have  hope."  Rom. 
XV.  4.     1769. 

"We  earnestly  recommend  to  all,  the  frequent  perusal  of 
the  Holy  Scriptures,  according  to  repeated  exhortations." 
1789. 

"We  believe  there  is  an  increased  attention  in  Friends  in 
various  parts,  not  only  to  promote  in  their  families  the  fre- 
quent reading  of  the  Holy  Scriptures,  but  to  make  it  the 
employment  of  a  portion  of  time  dailj/.  We  commend  this 
practice  ;  and  we  believe  that  if  the  heads  of  families  are 
careful  in  cultivating  the  Seed  of  Truth  in  themselves,  there 
will  be  so  little  danger  of  the  custom  becoming  formal,  that 
it  will  not  unfrequently  be  the  means  of  quickening  the 
minds  of  those  concerned  in  it  :  more  especially  if  a  sub- 
seqiuMit  pause  be  allowed  ;  in  order  that  the  sacred  truths 
which  have  been  read,  may  have  time  to  make  their  due 
impression  on  the  mind,  or  that  the  mind  may  have  time  to 
rise  in  secret  aspirations  after  a  blessing."   1807. 

"  It  has  afforded  us  tnuch  satisfaction  to  believe,  that  the 
Christian  practice  ot'daihy  reading  in  families  a  portion  of 
Holy  Scripture,  with  a  subsequent  pause  for  retirement  and 


THE    SCRIPTURES. 


133 


reflection,  is  increasing  amongst  us.  We  conceive  that  it 
is  both  the  duty  and  the  interest  of  those  who  believe  in 
the  doctrines  of  the  Gospel,  and  who  possess  the  invalu- 
able treasure  of  the  Sacred  Records,  frequently  to  recur  to 
them  for  instruction  and  consolation.  We  are  desirous 
that  this  wholesome  domestic  regulation  may  be  adopted 
every  where.  Heads  of  families,  who  have  themselves 
experienced  the  benefit  of  religious  instruction,  will  do 
well  to  consider  whether,  in  this  respect,  they  have  not  a 
duty  to  discharge  to  servants  and  others  of  their  household. 
Parents,  looking  sincerely  for  help,  to  Him  of  whom  these 
Scriptures  testify,  may  not  unfrequently,  on  such  occasions, 
feel  themselves  enabled  and  engaged  to  open  to  the  minds 
of  their  interesting  charge,  the  great  truths  of  Christian 
duty  and  Christian  Redemption. 

"  In  considering  this  subject,  our  younger  Friends  have 
been  brought  to  our  remembrance,  with  warm  and  tender 
solicitude.  We  hope  that  many  of  3/ow,  dear  youth,  are 
no  strangers  to  this  practice  ;  and  to  some  we  trust  it  has 
already  been  blessed.  Hesitate  not,  we  beseech  all  of  this 
class,  to  allot  a  portion  of  each  day,  to  read  and  meditate 
upon  the  Sacred  Volume  in  private  ;  steadily  direct  your 
minds  to  Him  who  alone  can  open  and  apply  the  Scrip- 
tures to  our  spiritual  benefit."  1815. 

Advices  similar  to  the  above  have  been  given  by  the 
other  Yearly  Meetings  ;  which  are  omitted,  to  avoid  un- 
necessary repetitions. 

R.  Barclay,  in  his  Apology,  Prop.  HI.  §  vi.  says  :  "  We 
do  look  upon  them  as  the  only  fit  outward  judge  of  con- 
troversies among  Christians ;  and  that  whatsoever  doctrine 
is  contrary  unto  their  testimony,  may  therefore  justly  be 
rejected  as  false.  And  for  our  parts,  we  are  very  Avilling 
that  all  our  doctrines  and  practices  be  tried  by  them, 
(which  we  never  refused,  nor  ever  shall,  in  all  controversies 
with  our  adversaries,)  as  the  judge  and  test. — We  shall 
4  K  3 


134  THE    8CUIPTUUES. 

also  be  very  willing  to  admit  it  as  a  positive,  certain 
maxim,  that  xchatsoexer  any  do^  pretendifig  to  the  Spirit, 
xchich  is  contrary/  to  the  Scriptures,  be  accounted  and 
reckoned  a  delusion  of  the  devil.  For,  as  we  never  lay 
claim  to  the  Spirit's  leadings,  that  we  may  cover  ourselves 
in  any  thing  that  is  evil ;  so  we  know,  that  as  every  evil 
contradicts  the  Scriptures,  so  it  doth  also  the  Spirit  in  the 
first  place,  from  which  the  Scriptures  came,  and  whose 
motions  can  never  contradict  one  another." 

And  this  has  been  the  acknowledged  doctrine  of  the 
Society,  down  to  the  present  day. 

We  therefore  view  w  ith  feelings  of  deep  regret  and  dis- 
approbation, any  attempts  to  bring  the  Scriptures  into 
disesteem;  because  such  attempts  invariably  tend  to  let 
down  or  discredit  the  important  truths  recorded  in  them, 
and  thus  openly  or  insidiously,  to  sap  the  foundation  of 
the  Christian  religion. 

By  whatever  arguments,  therefore,  these  attempts  may 
be  made,  whether  to  cast  contempt  on  the  style,  or  to 
call  in  question  the  probability  of  the  events  recorded  in 
them,  or  the  authority  by  which  they  were  given,  or  the 
manner  in  which  Divine  truths  have  been  delivered,  or  to 
represent  them  as  superseded  by  the  diffusion  of  saving 
Light — in  whatever  Avay  they  may  be  attempted  to  be 
brought  into  discredit,  or  into  disuse,  we  are  assured  that 
the  cause  of  religion  can  never  be  promoted  by  such 
means.  And  yet  it  deserves  to  be  remembered,  that  the 
purposes  and  instruments  of  evil,  have  often  been  over- 
ruled by  a  Superior  Power.  And  thus  it  has  resulted  in 
the  case  before  us.  For  all  investigations  of  tlie  authen- 
ticity and  Divine  authority  of  the  Scriptures,  have  resulted 
in  the  more  lirm  establishment  of  that  excellent  character 
which  we  claim  for  them. 

In  point  of  style,  the  Scriptures  contain  some  of  tlie  best 
models  of  language  cxtiint.     The  Psalms,  the   Prophets, 


THE    SCIUPTUHES.  135 

and  tlie  book  of  Job,  afford  specimens  of  sublimity, 
which  the  best  critics  acknowledge  have  no  equal  in 
ancient  or  modern  composition.  They  abound  in  figur- 
ative language,  of  a  beautiful  and  animating  description. 
And,  what  is  not  unworthy  of  remark,  there  is  no  writing 
in  which  the  figures  of  speech  better  bear  the  test  of 
criticism,  than  those  of  the  Scriptures.  Even  the  most 
celebrated  modern  writers,  in  the  use  of  figurative  lan- 
guage, often  fall  into  improprieties.  But  the  figures  of  the 
Sacred  Writings  are  pure,  striking,  and  correct.  While 
many  parts  of  the  Old  Testament  are  truly  and  eminently 
sublime,  the  greater  part  of  the  New  Testament,  particu- 
larly the  writings  of  the  Evangelists,  are  equally  remark- 
able for  beautiful  simplicity.  So  far  as  they  are  biograph- 
ical, there  are  no  laboured  commendations  of  individuals ; 
but  the  dignity  of  the  characters  forms  a  striking,  but 
pleasing  contrast,  with  the  native  simplicity  of  the  lan- 
guage in  which  they  are  commemorated.  And  yet,  in  some 
of  the  Epistles,  and  in  the  Book  of  Revelations,  the  writers 
were  raised  to  a  remarkable  grandeur  in  their  style,  by 
the  majesty  of  the  views  unfolded  to  them. 

Even  those  very  peculiarilies  of  language  which  have 
been  made  the  objects  of  ridicule  by  the  licentious,  are 
interesting  as  the  venerable  relicks  of  ancient  simplicity. 

But  the  stj/le  is  among  the  least  interesting  of  their  ex- 
cellences. They  carry  us  back  to  the  very  earliest  ages  of 
the  Avorld ;  and,  while  they  bring  to  view  the  manners  of 
mankind  in  the  infancy  of  human  society,  they,  at  the  same 
time,  present  to  us  the  most  rational  accounts  of  the  crea- 
tion of  the  world,  the  providence  of  God,  and  the  mediums 
through  which  He  has  instructed  mankind,  at  different 
periods,  in  their  relations  to  Him  and  to  each  other. 

The  history,   from  being  general,  soon  becomes  princi- 
pally confined  to  one  particular  family  and  nation  ;  which 
was  chosen  for  wise  purposes,  that  through  them  the  know- 
4  K  4 


136  THE    SCnirTURER. 

ledge  of  the  true  God  might  be  preserved.  His  dealings 
with  that  nation,  were  of  a  character  calculated  to  excite 
the  deepest  interest  in  us:  and  the  existence  of  that  people 
to  the  present  day,  scattered  among  all  civilized  nations 
on  the  earth,  yet  not  assimilated  to  any,  but  still  retaining 
their  tenets  and  customs,  and  an  ardent  attachment  to  their 
native  country,  may  be  regarded  as  a  standing  miracle. 
And  indeed  we  cannot  consider  it  in  any  other  point  of 
view ;  since  it  was  particularly  foretold  by  prophecy,  and 
the  history  of  the  world  does  not  afford  a  similar  example. 
We  cannot  contemplate  the  dealings  of  God  with  the 
Jewish  nation,  without  being  impressed  with  a  sense  of  his 
wisdom,  goodness,  and  overruling  providence.  The 
necessity  for  the  various  obligations  of  the  moral  law,  in 
order  to  secure  the  happiness  of  society,  must  be  obvious 
to  every  reflecting  mind.  The  ceremonial  law  is  a  won- 
derful display  of  Divine  wisdom  and  condescension,  in 
preparing  the  human  mind  for  the  introduction  of  the 
Gospel  Dispensation.  While  the  Israelites  were  faithful  to 
their  religious  duties,  a  protecting  Power  and  Providence 
was  so  conspicuously  displayed  in  their  favour,  as  very 
forcibly  to  impress  the  minds  even  of  heathen  nations,  by 
which  they  were  surrounded.  And  thus  a  convincing  tes- 
timony was  held  up  to  the  view  of  such  nations,  of  the 
being  and  the  attributes  of  the  one  true  God.  And  when, 
at  any  time,  they  departed  from  his  law,  even  though  it 
might  be  in  adopting  the  manners  and  idolatrous  practices 
of  the  neighbouring  nations,  and  when  these  very  nations 
became  their  scourge,  this  also  was  a  testimony  to  the 
Divine  attributes  ;  and  tendetl  to  diffuse  in  the  world,  a 
knowledge  of  (Jod,  his  laws,  aiul  his  judgments.  Thus,  in 
their  prosperity  and  their  adversity,  whether  holding  a 
high  and  commanding  station  among  the  nations  of  the 
earth,  or  scattered  into  foreign  laiuls,  and  made  to  witness 
an  humiliating  reverse  of  condition,  one  great  object  was 


THE    SCRIPTUllES.  137 

still  in  a  progressive  course  of  accomplishment — to  preserve 
a  knowledge  of  God,  and  prepare  mankind,  both  Jews  and 
gentiles,  for  the  introduction  of  the  Gospel  Dispensation. 
Nor  can  we  say  that  the  dispersion  of  the  Jews,  among 
other  nations,  was  less  conducive  to  this  great  object,  than 
their  highest  state  of  prosperity  and  grandeur. 

Although  the  Holy  Scriptures  have  descended  down  to 
us  through  a  long  series  of  ages,  yet  they  are  supported  by 
stronger  evidences  of  truth,  than  any  other  history  what- 
ever. Among  these  evidences,  may  be  mentioned  the 
scattered  remnant  of  the  Jewish  nation — their  customs  and 
traditions. 

Many  of  the  prophecies  which  the  Scriptures  contain, 
are  such  as  no  human  calculation  or  foresight  could  ever 
have  conjectured  :  and  their  exact  fulfilment  is  strong 
evidence  of  the  Divine  authority  of  the  Scriptures.  So 
remarkable  has  been  the  accomplishment  of  many  of  these, 
that  some  writers,  to  evade  the  force  of  this  evidence  in 
favour  of  Revelation,  have  dogmatically  asserted,  that  they 
were  histories  written  after  the  events  had  taken  place,  and 
not  prophecies  of  events  to  come. 

Such  an  objection  falls  with  full  force  on  the  objectors 
themselves.  For  while  it  is  an  ample  confession  to  the 
fulfilment  of  the  prophecy,  a  confession  to  which  they  are 
compelled  by  history — the  charge  of  their  being  written 
after  the  events  took  place,  stands  as  the  unsupported  as- 
sertion of  avowed  enemies. 

Against  this  charge,  the  testimony  of  the  Jewish  nation, 
may  be  advanced  in  support  of  the  prophecies  in  the  Old 
Testament ;  and  that  of  a  succession  of  Christian  writers 
in  a  regular  series,  for  many  hundreds  of  years,  in  support 
of  those  in  the  New  Testament ;  to  both  of  which  may  be 
added  many  corroborating  testimonies  of  profane  history, 
of  the  highest  respectability.  Unfounded  assertions,  under 
such  circumstances,  cannot  be  regarded  in  any  other  light, 


138  THK    SCRIPTURES. 

than  as  evidences  of  the  truth  of  the  very  propositions 
they  were  intended  to  overthrow. 

That  many  of  the  prophecies  were  such  as  no  human 
foresiirht  or  calcuhition  ever  could  have  predicted,  will 
appear  from  a  few  that  may  be  mentioned. 

At  the  time  tlie  burden  of  .Babylon  was  pronounced  by 
the  prophet  Isaiah,  ch.  xiii.  that  metropolis  was  one  of  the 
most  powerful,  most  magnificent,  and  impregnably  fortified 
cities  in  the  world. 

Prideaux,  in  his  "Connexion,"  Part  I.  b.  2,  gives  the 
following  account  of  its  fortifications;  and  cites  Herodotus 
as  his  authority  :  "  The  walls  were  every  way  prodigious  : 
for  they  were  in  thickness  87  feet,  in  height  350  feet,  and 
in  compass  60  miles  ;  that  is,  13  miles  on  each  side.  The 
walls  were  surrounded  on  the  outside  with  a  vast  ditch, 
filled  with  water,  and  lined  with  bricks  on  both  sides." 
"  The  earth  which  .was  dug  out  of  it,  made  the  bricks 
wherewith  the  walls  were  built ;  and  therefore  from  the 
vast  height  and  breadth  of  the  walls,  may  be  inferred  the 
greatness  of  the  ditch."  "On  every  side  of  this  great 
square,  were  25  gates,  that  is,  100  in  all,  which  were  all 
made  of  solid  brass  :"  and  on  the  walls  were  250  to>vers. 

A  branch  of  the  river  Euphrates  ran  through  the  middle 
of  the  city,  and  was  embanked  on  each  side,  with  a  wall  of 
the  same  thickness  as  that  which  surrounded  the  city. 
The  magnificent  works  which  it  contained,  were  for  ages 
the  wonder  of  the  world.  Who  then  would  have  supposed 
that  the  time  was  approaching,  when  it  would  be  the  habi- 
tation of  (he  beasts  of  the  (h'sert  ? — that  il  should  "never  be 
inhabited  from  generaliou  to  generation  ?"  that  "•  neither 
the  Arabian  should  pitch  his  tent,  nor  the  shepherd  nuikc 
his  fold  there?— that  the  wild  beast  of  the  desert  should  lie 
there;  the  wild  beasts  of  the  islands  cry  in  their  desolate 
houses, and  dragons  in  their  pleasant  palaces?"  And  yet  the 
prophecy  has  been  so  completely  fulfilled,  thaf,  as  Bishop 


THE    SCRIPTURES.  139 

Watson  observes,  "  the  world  at  this  day  knows  not  where 
to  find  the  spot  on  which  it  stood."  And  what  is  very  re- 
markable in  its  final  desolation,  is,  that  the  houses  and  walls 
were  left  standing.  In  this  situation  it  was  used  for  some 
time  by  the  Parthian  kings,  as  a  park  for  wild  beasts — and 
afterwards  became  so  infested  by  venomous  reptiles,  parti- 
cularly the  palaces,  &c.  that  travellers  did  not  dare  to 
approach  within  half  a  mile,  except  during  two  months  in 
the  winter.     (  Vide  Prideaux'' s  Connexion^  Part  I.  6.8.)* 

The  prophecy  against  Egypt,  as  delivered  by  Ezekiel, 
is  also  of  this  description.  Egypt,  very  soon  after  the 
human  family  was  divided  into  nations,  became  distin- 
guished for  a  knowledge  of  the  arts,  and  for  the  acquisition 
of  power.  Many  nations  had  felt  the  weight  of  her  yoke, 
and  she  was  still  in  the  full  tide  of  prosperity,  when  the 
prophet  pronounced  :  "  Egypt  shall  be  the  basest  of  the 
kingdoms ;  neither  shall  it  exalt  itself  any  more  above  the 
nations ;  for  I  will  diminish  them,  and  they  shall  no  more 
rule  over  the  nations."  E%eh.  xxix.  15.  This  prophecy, 
though  delivered  between  two  and  three  thousand  years 
ago,  has  been  in  a  course  of  completion,  from  near  that 
time  to  the  present.  For  "  as  is  the  prophecy,  so  has  been 
the  event.  Egypt  was  conquered  by  the  Babylonians ; 
and  after  the  Babylonians,  by  the  Persians  ;  and  after  the 
Persians,  it  became  subject  to  the  Macedonians  ;  and  after 
the  Macedonians  to  the  Romans  ;  and  after  the  Romans  to 
the  Saracens ;  then  to  the  Mamelucs ;  and  is  now  a  pro- 
vince of  the  Turkish  empire." 

The  prophecies  of  Jeremiah  and  Ezekiel  concerning 
Zedekiah,  may  also  be  mentioned,  as  they  are  recorded  in 
the  34th  chapter  of  the  former,  and  12th  of  the  latter.  By 
the  former  it  was  told  that  the  king  of  Babylon  should  take 

*  Within  a  few  years,  an  interesting  account  has  been  published  of  a  most 
extensive  site  of  ruins,  about  fifty  miles  from  Bagdad,  visited  by  Claudius 
James  Rich,  whose  very  probable  reasons  for  supposing  them  to  be  the  ruins  of 
Babylon,  if  admitted,  aftord  even  additional  proof  of  the  truth  and  fulfilment  of 
prophecy  respecting  this  celebrated  city,  Eng.  Editor. 


140  THE    SCRIPTURES. 

the  city,  and  burn  it  with  fire ;  and  that  Zedckiah  should 
not  escape  out  of  his  hands.  That  he  should  speak  with 
the  king  of  Babylon,  and  should  go  to  Babylon — "yet  that 
he  should  not  die  b}'  the  sword" — "but  should  die  in 
peace."  Ezekiel  prophesied  that  he  "  should  not  see 
Babylon,  though  he  should  die  there."  This  darkness  of 
expression,  Josephus  intimates,  induced  Zedekiah  to  give 
no  credit  to  either  of  these  prophecies.  But  the  event 
realized  them  both.  The  city  was  taken — Zedekiah  fell 
into  the  hands  of  his  enemies.  He  was  brought  to  Riblah,  a 
city  of  Syria,  where  Nebuchadnezzar  gave  judgment  upon 
him.  His  sons  were  slain  in  his  presence,  and  then  they 
put  out  his  eyes,  and  carried  him  to  Babylon,  where  he 
died.     2  Kings  xxv.  6.  vi.  7.  Joseph.  Antiq.  Book  10,  c.  8. 

Many  others,  equally  striking,  might  be  selected,  but 
they  would  swell  this  work  beyond  the  limits  which  I  have 
proposed. 

The  prophecies,  however,which  relate  to  the  Messiah,  be- 
ing of  a  peculiar  character,  deserve  to  be  brought  into  view. 

The  promise  made  to  Abraham,  to  Isaac,  and  to  Jacob, 
in  nearly  the  same  language,  may  very  properly  be  con- 
sidered among  the  prophecies  relating  to  Jesus  Christ. 
"  In  thee,  and  in  thy  Seed,  shall  all  the  families  of  the  earth 
be  blessed."  These  expressions  were  repeated  to  all  the 
three  patriarchs  :  and  in  the  diffusion  of  light  and  know- 
ledge from  the  nation  of  the  Jews,  and  the  coming  of  the 
Messiah  through  them,  this  promise  or  prophecy  has 
been  fuKi lied. —  But  a  similar  declaration  cannot  be  made 
of  any  other  nation  on  the  earth.  In  the  blessing  pro- 
nounced by  Jacob  on  his  sons,  tlie  following  expressions 
occur:  "The  sceptre  shall  not  dej)art  from  ,!udah,  nor  a 
lawgiver  from  between  his  feet,  until  Sliiloh  conu* ;  and 
unto  Him  shall  the  gathering  of  the  people  be."  Ac- 
cordingly, through  all  the  changes  and  revolutions,  cap- 
tivities and  desolations,  that  overtook  that  favoured  yet 
rebellioiis   people,    the   .fewish    polity   never   was  totally 


THE    SCRIPTURES.  141 

destroyed,  nor  the  national  sovereignty  entirely  overthrown, 
till  the  Messiah  came. 

He  was  spoken  of  as  a  King,  a  Prophet,  and  a  Priest — a 
Deliverer — The  Mighty  God,  the  Everlasting  Father.  And 
yet  it  was  declared  that  He  should  be  a  man  of  sorrows  and 
acquainted  with  grief; — that  He  should  be  led  as  a  lamb  to 
the  slaughter ;  and  as  a  sheep  before  her  shearers  is  dumb,  so 
He  openeth  not  his  mouth.  He  was  to  be  numbered  with 
transgressors;  yet  He  did  no  sin,  neither  Mas  guile  found 
in  his  mouth.  Though  a  Priest,  yet  He  was  not  to  come 
of  that  tribe  to  which  the  priesthood  was  confined.  Beth- 
lehem was  to  be  the  place  of  his  nativity  ;  yet  He  was  to  be 
called  out  of  Egypt. — Of  the  house  and  lineage  of  David  ; 
yet  the  Son  of  a  virgin.  Though  titles  are  here  given  that 
never  were  (in  Scripture)  applied  to  any  other  man, 
yet  He  is  at  the  same  time  represented  as  brought  to  the 
greatest  humiliation,  and  even  to  death.  Of  that  death 
some  of  the  most  minute  particulars  are  mentioned.  His 
being  led  from  judgment — being  numbered  with  trans- 
gressors— his  grave  with  the  wicked,  and  with  the  rich  in 
his  death.  They  should  look  on  Him  whom  they  had 
pierced. — Not  a  bone  of  Him  should  be  broken,  neither 
should  He  be  suffered  to  see  corruption,  [or  his  body  to 
putrify.] — They  parted  his  garments  among  them;  and  for 
his  vesture  did  they  cast  lots.  All  these  are  both  the 
language  of  prophecy  and  the  language  of  history.  Nor 
did  one  of  the  prophecies  relating  to  the  Messiah  fail  of  its 
accomplishment  in  Jesus  Christ. 

The  celebrated  British  orator,  Erskine,  in  his  speech  on 
the  trial  of  Williams,  remarked  :  "  I  consider  the  prophecy- 
relative  to  the  destruction  of  the  Jewish  nation,  if  there 
were  nothing  else  to  support  Christianity,  as  absolutely 
irresistible." 

The  various  incidents  connected  with  this  prophecy  and 
the  fulfilment  of  it,  are  so  interesting,  and  so  intimately 


148  THE    SCRIPTURES.  '^ 

connected  with  each  other,  that  it  would  be  impossible  to 

prcscMit  the  subject  in  its  full  force,  without  very  far  ex-  ' 
ceedincr  tlie  limits  to  which  I  am  confined.  And  yet  it  is  : 
too  strikinj;  to  be  passed  over  altogether. 

Jerusalem  was  built  on  two  mountains,  and  was  fortified  : 
on  every  side,  with  three  walls  of  great  strength  ;  except  on  | 
one  side,  which  was  deemed  inaccessible,  where  it  was  \ 
defended  by  only  one  wall.  On  these  walls  were  one  I 
hundred  and  thirty-four  towers — besides  which,  in  different  ] 
parts  of  the  city,  were  towers  and  forts  of  extraordinary  j 
strength  and  magnificence  ;  some  of  which  were  said  to  be 
of  such  exquisite  workmanship,  as  to  have  the  appearance  i 
of  being  hewn  out  of  a  single  block  of  marble.  ' 

The  richness,  grandeur,  and  beauty  of  the  temple,  ren- 
dered it  an  object  of  admiration  to  the  world.     Its  strength 
corresponded  to  its  magnificence  and   splendour.      It  is     | 
described  as  being  four  furlongs  in  circuit,  one  hundred     i 
cubits  high,  and  being  built  on  a  mountain  ;  its  foundations     ■ 
■were  three  hundred  cubits  deep.      In  these  foundations     I 
were  stones  more  than   sixty  feet  long,  and   in  the  super-     ' 
structure  there  were  blocks  of  the  whitest  marble,  sixty-     ' 
eight  feet  long,   seven  feet  thick,  and  nine  broad.     IIow 
astonishing  then  must  it  have  been  to  the  disciples  of  our     | 
Lord,  to  be  told,  that  not  one  stone  of  this   ponderous     | 
edifice  should  be  left  upon  another,  that  should  not  be 
thrown  down  !  j 

As  our  Lord  was  about  entering  the  city,  a  few  days     ; 
before  his    crucifixion — "  When  He  was  come  near,  He 
beheld  tlie  city  and  wept  over  it,  saying  :  If  thou  hadst 
known,  even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  unto  thy  peace  !  but   now  they  are  hid  from  thine     1 
eyes.     For   the  days  shall   come    upon    thee,    that    thine      | 
enemies  shall  cast  a  trench  about   tln>e,  and  com|)ass  thee     I 
round,  and  keep  thee  in  on  every  siiie  ;   and  lay  thee  even     j 
with  the  ground,  and  thy  children  within  thee  ;  and  they     J 


THB    SCRIPTURES.  143 

shall  not  leave  in  thee  one  stone  upon  another  :  because 
thou  knewest  not  the  time  of  thy  visitation."  Luke  xix. 
41,  &c. 

After  this,  while  in  the  temple,  teaching  the  people,  the 
high  priests  and  elders,  scribes  and  pharisees,  &c.  succes- 
sively came  unto  Him,  with  artful  and  insidious  questions, 
that  they  might,  if  possible,  "  entangle  Him  in  his  talk  :" 
to  whom,  with  his  accustomed  dignity  and  wisdom,  He  re- 
turned such  answers  as  carried  conviction  to  their  hearts, 
and  at  once  silenced  and  astonished  them.  Having,  with 
the  most  exquisite  keenness  of  reproof,  exposed  the  hypo- 
crisy and  wickedness  of  the  scribes  and  pharisees.  He  pro- 
ceeded to  denounce  against  Jerusalem,  the  heavy  venge- 
ance that  had  for  ages  been  accumulating  in  the  vials  of 
Divine  displeasure  ;  expressly  declaring,  that  it  should  be 
poured  upon  that  generation  :  and  adding  that  pathetic 
apostrophe  to  this  devoted  city  :  "  O  Jerusalem  !  Jeru- 
salem !  thou  that  killest  the  prophets,  and  stonest  them 
that  are  sent  unto  thee  !  how  often  would  I  have  gathered 
thy  children  together,  as  a  hen  gatliereth  her  chickens 
under  her  wings,  and  ye  would  not  !  Behold  !  your  house 
is  left  unto  you  desolate." 

Soon  after  this.  He  went  out  of  the  temple,  and  as  He 
departed,  his  disciples  drew  his  attention  to  the  wonderful 
magnitude  and  splendour  of  the  edifice  :  how  it  was 
"adorned  with  goodly  stones  and  gifts."  In  reply  He 
said  :  "  Verily  I  say  unto  you,  there  shall  not  be  left  here 
one  stone  upon  another,  that  shall  not  be  thrown  down.". 

The  prophecy  extended  to  the  signs  which  should  pre- 
cede this  awful  event  ;  all  which  was  completely  verified, 
in  the  wars,  and  earthquakes,  and  famines,  and  pestilence, 
and  fearful  signs  and  wonders,  which  marked  the  approach- 
ing overthrow  of  the  city,  the  temple,  and  the  nation  of  the 
Jews.  The  calamities  of  that  time  fully  verified  his  decla- 
rations, when  He  said  :  "  There  shall  be  great  tribulation^ 


144  THE    SCRIPTURES. 

such  as  was  not  since  the  beginning  of  the  world,  no,  nor 
ever  shall  be."  Matt.  xxiv.  21. 

The  city  was  besieged  by  the  Romans  suddenly,  and  at 
the  feast  of  the  passover,  when  it  was  thronged  with  Jews 
from  all  quarters.  They  Avere  divided  into  three  factions 
among  themselves,  who  involved  the  whole  city  in  one 
continued  scene  of  rapine,  murder,  and  confusion.  With 
the  most  demoniac  fury,  they  burned  their  stores  of  provi- 
sions ;  the  dead  were  left  unburied  in  their  streets  and 
houses  ;  famine  and  pestilence  were  soon  added  to  their 
calamities,  and  were  not  less  destructive  than  the  sword. 

Josephus  estimates  the  number  of  those  who  perished  in 
the  siege  at  one  million  one  hundred  thousand  !  to  which 
may  be  added  the  immense  numbers  of  those  who  perished 
in  other  places — by  the  sword  of  their  enemies,  by  famine, 
by  pestilence,  and  by  one  anothers'  hands. 

The  streets  and  alleys  were  obstructed  Avith  dead  ;  vast 
numbers  were  piled  up  under  the  walls  ;  and  the  channels 
literally  streamed  with  blood. 

Titus,  in  a  council  of  war,  had  determined  to  save  the 
temple  ;  but  it  was  burnt,  notwithstanding  his  utmost  en- 
deavours to  save  it.  The  scene  at  that  moment,  as  described 
by  the  historian,  is  of  a  deeply  affecting  nature. 

When  the  temple  became  completely  enveloped  in 
flames,  from  the  extent  of  the  conflagration,  it  impressed 
the  distant  spectator  with  an  idea,  that  the  whole  city  was 
on  fire.  The  tumult  and  disorder  Avhich  ensued  on  this 
cyent,  says  Josephus,  it  is  inipossible  to  describe.  The 
shouts  of  the  Roman  legions,  the  outcries  of  the  Jews,  and 
the  lamentations  of  those  who  were  pent  up  between  the 
enemy  and  the  flames,  mingled  in  awful  cojifusion.  Those 
on  the  hill,  and  (hose  in  the  cily,  seemed  mutually  to  re- 
turn the  groans  of  each  other  :  while  the  lamentations  from 
the  city  were  re-echoed  from  the  mountains,  and  even  from 
beyond  .lordan. 


THE    SCRIPTURES.  145 

In  the  mean  time,  the  flames  which  enveloped  the  temple 
Avere  so  violent  and  impetuous,  that  the  lofty  hill  on  which 
it  stood  appeared,  even  from  its  deep  foundations,  as  one 
large  fire.  The  blood  of  the  vanquished  flowed  in  pro- 
fusion. The  ground  could  not  be  seen  for  the  dead  bodies, 
over  which  the  Romans  trampled  in  pursuit  of  those  who  . 
were  yet  alive  -  while  the  roar  of  the  flames,  the  clash- 
ing of  arms,  the  groans  of  the  dying,  and  the  shrieks  of 
despair,  augmented  the  tremendous  horrors  of  a  scene,  to 
which  the  pages  of  history  can  furnish  no  parallel. 

Thus  "  the  vial  of  Divine  wrath  was  poured  out  upon 
this  devoted  city  ;  and  Jerusalem,  once  a  praise  in  all  the 
earth,  and  the  subject  of  a  thousand  prophecies,  deprived 
of  the  staff"  of  life,  wrapped  in  flames,  and  bleeding  on  every 
side,  sunk  into  utter  ruin  and  desolation." 

Nor  was  the  desolation  confined  to  the  city  :  "  The  rich 
territory  of  Judea  was  converted  into  a  desolate  waste. 
Every  where,  ruin  and  desolation  presented  themselves  to 
the  solitary  traveller  :  and  a  melancholy  and  death-like 
silence  reigned  over  the  whole  region." 

Titus  having  given  orders  for  the  city  to  be  razed  to  its 
foundations,  it  was  so  effectually  done  by  the  soldiers,  that 
they  not  only  threw  down  the  buildings,  but  even  dug  up 
their  foundations.  The  temple,  though  constructed  of 
such  enormous  stones,  was  so  completely  demolished,  that 
it  is  said,  the  Romans  absolutely  ploughed  up  its  founda- 
tions with  a  ploughshare. 

Such  was  the  improbability  of  these  events,  when  they 
were  foretold  by  our  Lord,  that  Titus  himself,  after  he  had 
taken  the  city,  with  its  various  fortifications, was  astonished 
at  his  success,  and  exclaimed  ;  "  Had  not  God  Himself 
aided  our  operations,  and  driven  the  Jews  from  their 
fortresses,  it  would  have  been  absolutely  impossible  to 
have  taken  them  ;  for  what  could  men  or  engines  do 
against  such  towers  as  these  ? " 

4  L 


14<$  THE    SCRIFTURES.  | 

] 

The  testimony  of  the  evangelists  and  apostles,  to  the  life  i 
and  doctrines  of  our  blessed  Lord,  is  of  more  weight  than 
simply  the  testimony  of  so  many  eye  >\itnesses.     That  the 

writings  of  the  New  Testament  are  ascribed  to  their  real  j 

authors  ;  and   that  they   have   been  held   in   the  highest  | 

estimation   from  the  time  they  were  written,  through  the  I 
ages  which  immediately  follo'^ed,  is  proved  by  a  regular 
scries   of  writers,  from  those  times  down  to  a  period  not 

remote  from  our  own.  j 

But  this  is  not  the  only  circumstance  to  be  noticed,  when  ! 
speaking  of  the  character  of  the  writers  of  the  New  Testa-  j 
mcnt.  There  is  unquestionable  evidence  that  the  early  j 
Christians  did,  by  adopting  and  publishing  the  doctrines 
of  the  Gospel,  as  contained  in  these  m  ritings,cxi)ose  them- 
selves to  much  persecution,  and  even  to  death  itself.  They  ' 
knew  in  the  beginning,  that  this  would  be  the  case  ;  for  , 
the  crucifixion  of  their  Lord  was  of  itself  a  sufficient  { 
evidence  of  what  they  were  to  encounter.  So  sensible  l 
were  they  of  these  things,  that  one  of  them  declared  :  "  If  ; 
in  this  life  only  we  have  hope,  we  are  of  all  men  most  i 
miserable."  "  For  I  think,"  said  he,  "that  God  hath  set  I 
forth  us  the  apostles  last,  as  it  were  appointed  to  death  ;  ^ 
for  we  are  made  a  spectacle  unto  the  world,  to  angels,  and  ^ 
to  men.  Even  unto  this  present  hour,  we  both  hunger  and  | 
thirst,  and  are  naked,  and  are  butfetted,  and  have  no  certain  I 
dwelling  place  ;  and  labour,  Avorking  with  our  own  hands.  I 
Being  reviled,  we  bless  ;  being  persecuted,  we  suffer  it  ; 
being  defamed,  we  entreat  :  we  are  made  as  the  filth  of  the  I 
earth,  and  the  offscouring  of  all  things  unto  this  day." 
1  Cor.  iv.  9,  11—13.  Yet  they  dechirod  they. had  "not  \ 
followed  cunningly  devised  fables,  when  they  made  known  ■ 
the  power  and  coming  of  our  Lord  Jesus  Christ."  With  ; 
this  evidence,  and  supported  by  an  invisible  Power,  they  ^ 
rose  superior  to  all  the  afflictions  they  had  to  endure  ;  for 
such  was   their   languajro  ;  "Who  shall  separate  us  from 


THE    SCRIPTURES.  147 

the  love  of  Christ  ?  Shall  tribulation,  or  distress,  or  per- 
secution, or  famine,  or  nakedness,  or  peril,  or  sword  !  As 
it  is  written,  for  Thy  sake  we  are  killed  all  the  day  long, 
we  are  accounted  as  sheep  for  the  slaughter.  Nay,  in  all 
these  things  we  are  more  than  conquerors,  through  Him 
that  loved  us.  For  I  am  persuaded  that  neither  death  nor 
life — nor  angels,  nor  principalities,  nor  powers — nor  things 
present,  nor  things  to  come — nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord."  Rom. 
viii.  35  to  the  end. 

Now  what,  it  may  be  asked,  could  induce  men  to  speak 
as  they  spoke,  and  suffer  what  they  endured  ?  Nothing 
of  a  sordid  nature  ;  nothing  but  the  most  unshaken  belief 
of  the  truth  of  what  they  published  to  the  world,  by 
preaching  and  by  av riling. 

It  is  acknowledged  on  all  hands,  that  no  system  of 
morality  ever  published  to  the  world,  can  compare  with 
that  of  the  Gospel.  Is  it  then  even  probable  that  men 
would  become  impostors  to  promulgate  virtue — to  promote 
the  happiness  of  man  :  and  that  at  the  sacrifice  of  ease,  of 
liberty,  and  life  ?  Such  an  event  would  indeed  be  a 
phenomenon,  a  mystery  on  which  those  the  least  disposed 
to  scepticism  might  well  doubt.  It  is  truly  one  of  the 
most  improbable  conjectures  that  could  be  formed  ;  and 
certainly  could  add  no  credit  to  any  cause  in  support 
of  which  it  might  be  advanced. 

If  the  apostles  and  evangelists  did  believe  in  the  rela- 
tion of  facts  which  they  gave,  their  testimony  cannot  be 
considered  of  doubtful  authority.  They  had  ample  oppor- 
tunity to  be  thoroughly  acquainted  Avilh  those  facts  ;  and 
the  situation  in  which  they  were  placed,  rendered  it  ( I 
would  say)  impossible  that  they  should  be  mistaken. 

The  discrepances  which  are  discoverable  in  the  writings 
of  the  evangelists,  are  no  argument  against  the  authenticity 
4        '  L  g 


148  THE    SCRIPTURES.  \ 

of  those  accounts.  The  seeming  disagreement  arises  from  i 
the  shortness  of  the  respective  narratives,  together  with  our  ; 
imperfect  knowledge  of  the  manners,  and  even  modes  of  j 
expression,  which  belonged  to  those  times. 

On  the  contrary,  that  very   discrepancy,  allowing  the    « 
disagreement  in  its  utmost  latitude,  is  an  argument  of  the    | 
authenticity  of  those  Scriptures.     For  it  proves  conclusive-    i 
ly  that  there  was,  in  compiling  those  histories,  no  combina-    i 
tion  to  impose  a  fraud  on  the  world.     And  we  cannot  for  a 
moment  suppose  that  a  fraud  was  intended  to  be  committed,    : 
without  being  led  at  once  to  the  conclusion,  that  a  combi- 
nation would  have  been  tlie  very  first  step,  to  give  that 
fraud  consistency/  and  plausibility. 

These  writings,  however,  carry  with  them  the  internal  ; 
evidences  of  truth  and  honest  simplicity  ;  and  we  cannot  j 
attribute  to  them  one  single  improper  motive,  one  single  1 
falsehood,  without  resorting  to  hypotheses  of  the  most  ' 
improbable  kind. 

It  may  lujt  be  improper  here,  to  make  some  remarks 
on  the  authenlicitij  of  the  Scriptures  ;    and  to  draw  the    j 
necessary  distinctions  hcivieen genuineness  andauthenticitt/. 
"  A  genuine  book,"  says  Bishop  Watson,  "  is  that  which  is 
written  by  the  person  whose  name  it  bears,  as  the  author  of 
it."     Dr  Johnson  detines  oitthenticitj/  to  be  "  genuineness,    j 
authority."     Authenticity,   therefore,   embraces    not   only     ' 
genuineness,  but  also  the  /r?//// of  what  is  related,  and  the 
authority  on  which  it  rests.     The  word   does   not  simply    I 
mean   that  what  is  written  is  true,  and  ascribed  to  its  real    ! 
author  ;   for  in   this  sense,  it  would  be  equally  applicable    j 
to  works  of  the  most  frivolous  descriplion.     It  has  also,  and    1 
in   an    especial  manner,  reference  to  tluw/w///or/7//,  as  well     i 
as  trulhj  of  the  book  or  writing  to  which  it  is  applied. 

When  we  consider  the  necessity  there  is,  and  has  been, 
for  some  acknowledged  authority,  to  whicli  lo  bring  the 
conllicling  opinions  of  men — when  we  remember  the  extra- 


THE    SCIIIPTURES.  149 

ordinary  manifestations  of  power,  which  attended  the  first 
promulgation  of  the  Scriptures,  and  the  miraculous  man- 
ner in  which  they  have  been  preserved — as  well  as  tlie 
truth  of  the  different  portions  of  history,  of  prophecy,  and 
of  doctrine  they  contain  ;  we  must  be  sensible  that  Divine 
interposition  has  not  been  so  evidently  displayed,  in  rela- 
tion to  any  other  writing  whatever.  And  therefore  we 
must  acknowledge,  their  authenticit?/  stands  on  more 
elevated  ground  than  that  of  any  other  writing  in  the 
world. 

The  miracles  recorded  in  them,  rest  on  the  strongest 
grounds  that  could  exist  in  the  nature  of  things.  To  deny 
that  miracles  could  be  performed,  is  not  properly  a  deis- 
tical,  but  an  atheistical  sentiment.  For  he  that  believes  in 
a  God  who  created,  and  still  upholds  the  universe,  by  his 
power  and  providence — who  originally  established  the 
laws  by  which  all  nature  is  governed — must  also  admit  that 
He  can  impede  or  suspend  the  operation  of  those  laws,  or 
turn  the  course  of  events  which  are  going  on  under  them. 
Thus  it  is  evident  that  the  possibility  of  miracles  cannot 
be  denied,  without,  at  the  same  time,  denying  the  being  or 
the  providence  of  God. 

The  possibiliti/  of  miracles  being  admitted,  and  the 
evidence  of  their  having  taken  place,  being  the  strongest 
that  could  possibly  be  produced,  it  devolves  on  the  infidel 
to  admit  their  truth,  or  produce  counter  evidence  of  supe- 
rior weight  ;  which  it  is  impossible  he  should  do. 

Thus  the  Scriptures,  as  an  historical  or  external  evidence 
of  revealed  religion,  have  stood,  and  will  stand,  all  (he 
combined  forces  of  infidelity.  They  have  stood  for  ages 
— believed  and  vindicated  by  the  greatest  and  best  of  men. 

The  young  and  inexperienced  may  rest  assured,  that  it 
is  more  by  ridicule,  profane  jests,  and  unfounded  asser- 
tions, than  by  reason  or  evidence,  that  the  infidel  endea- 
vours to  invalidate  or  discredit  the  truths  of  the  Gospel. 
4  L  3 


150  THE    SCRIPTURES. 

But,  over  and  above  all  this,  the  Christiaii  system,  as 
represented  in  the  Scriptures  of  TriHh,  carries  with  it  the 
evidence  of  its  Divine  origin.  The  excellence  of  its  moral 
precepts — the  pure,  sublime,  and  rational  devotion  it  em- 
braces— and  the  clear  views  it  gives  of  the  relation  between 
the  creatures  and  the  Creator — may  be  said  to  be  without  a 
parallel  in  the  world ;  and  are  every  way  worthy  of  its 
Divine  Author.  But  the  best  and  most  conclusive  evidence 
in  its  favour,  is  to  be  found  in  the  experience  of  those, 
who  come  under  the  blessed  influence  of  those  principles 
to  which  the  Scriptures  bear  testimony. 


CHAPTER   VIII. 


OF  IMMEDIATE  REVELATION,  AND  THE  INFLUENCES 
OF  THE  HOLY  SPIRIT. 

Man,  merely  by  his  natural  faculties,  never  could  have 
acquired  a  knowledge  of  God,  or  of  the  means  of  obtain- 
ing his  approbation.  And  consequently  there  was  a  neces- 
sity for  a  Revelation,  both  of  his  will  and  his  attributes. 
This  Revelation  was  aft'orded  in  the  very  beginning  of 
time,  and  became  more  and  more  clear,  till  the  full 
introduction  of  that  Dispensation,  which  is  spoken  of  as 
marking  "  the  last  days  ;"  and  consequently  in  which 
there  is  to  be  no  change. 

It  is  unnecessary  to  enumerate  particular  examples  of 
Immediate  Revelation  in  the  patriarchal  ages,  and  during 
the  Legal  Dispens-ation ;  or  to  show  that,  on  the  introduction 
of  the  Gospel  Dispensation,  Divine  Revelation  was  more 
remarkably  afforded  than  under  the  Law  :  for  all  the 
various  denominations  professing  the  Christian  religion, 
will  readily  accede  to  this  position.  It  will  also  be  granted, 
I  apjjrehend,  that  the  Influence  which  regulated  the  lives 
of  the  patriarchs,  prophets,  and  apostles,  was  of  the  same 
Spirit  which  opened  to  their  minds  a  knowledge  of  future 
events. 

I  take  it  therefore  for  granted,  that  Immediate  Rcvehation, 
and  the  perceptible  influences  of  the  Holy  Spirit,  were 
enjoyed  from  the  earliest  periods  of  human  society,  to  the 
introduction  of  the  Gospel  Dispensation  ;  and  that,  at  this 
important  era,  it  was  more  eminently  experienced  than  at 
4  L  4 


152  OF    IMMEDIATE    REVELATION. 

any  previous  time.    The  first  inquiry  tlicu  uill  be,  whether 
this  favour  is  conlinued  to  the  Church,  or  not. 

The  Society  of  Friends  believe  that  it  is  ;  and  they  think 
they  are  supported  in  this  belief  by  the  testimony  of  Scrip- 
ture, as  well  as  by  individual  experience. 

In  order  therefore  to  decide,  whether  Immediate  Revela- 
tion v<a^  only  arfrcMm5/«wce  which  attended  the  introduction 
of  the  Gospel  Dispensation,  or  was  really  an  essential  part 
of  that  Dispensation  itself,  wc  shall  examine,  first,  a  few  of 
the  prophecies  which  related  to  it,  and  then  some  of  the 
testimonies  which  are  to  be  found  of  their  fulfilment. 
Isaiah,  who  has  been  called  the  evangelical  prophet,  from 
his  clear  prophecies  relating  to  the  Messiah  and  the  nature 
of  his  kingxlom,  says  :  "  For  I  will  pour  water  upon  him 
that  is  thirsty,  and  floods  upon  the  dry  ground  :  I  will 
pour  ray  Spirit  upon  thy  seed,  and  my  blessing  upon  thine 
offspring."  ch.  xliv.  3.  In  speaking  of  the  coming  and 
sufferings  of  Christ,  he  says  :  "  So  shall  He  sjirinkle  many 
nations ;  the  kings  shall  shut  their  mouths  at  Him  :  for  that 
which  had  not  been  told  them  shall  they  see  ;  and  that 
which  they  had  not  heard  shall  they  consider."  ib.  Hi.  15. 
And  after  that  clear  prediction  of  the  sufferings  and  death 
of  Christ,  and  the  accession  of  the  gentiles  which  should 
follow,  he  says  :  "  And  all  thy  children  shall  be  taught  of 
the  Lord  ;  and  great  shall  be  the  peace  of  thy  children." 
ib.  liv.  13.  And  in  connexion  with  the  same  prophecy,  he 
says :  "Incline  your  ear,and come  unto  Me ;  hear,  and  your 
soul  shall  live  :  and  I  will  make  an  Everlasting  Covenant 
with  you,  even  the  sure  mercies  of  David.  Behold  !  I  have 
given  Him  for  a  Witness  to  the  people,  a  Leader  and  Com- 
mander to  tlu;  people."  ib.  Iv.  3,  4.  "  For  thus  saith  the 
high  and  lolty  One,  that  inhabiteth  eternity,  whose  Name 
is  Holy  :  I  dwell  in  the  high  and  holy  place,  with  him  also 
that  is  of  a  contrite  and  humble  spirit  ;  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones." 


OF    IMMEDIATE    REVELATION.  153 

ib.  Ivii.  15.  "As  for  Me,  this  is  my  Covenant  with  them, 
saith  the  Lord  ;  my  Spirit  that  is  upon  thee,  and  my  words 
which  I  have  put  in  thy  mouth,  shall  not  depart  out  of  thy 
mouth,  nor  out  of  the  mouth  of  thy  seed,  nor  out  of  the 
mouth  of  thy  seed's  seed,  saith  the  Lord,  from  henceforth 
and  for  ever."  ib.  lix.  21.  "  Thy  sun  shall  no  more  go 
down,  neither  shall  thy  moon  withdraw  itself :  for  the 
Lord  shall  be  thine  Everlasting  Light,  and  thy  God  thy 
glory."  ib.  Ix.  19,  20.  "  Behold  \  the  days  come,  saith  the 
Lord,  that  I  will  make  a  New  Covenant  with  the  house  of 
Israel,  and  with  the  house  of  Judah  :  not  according  to  the 
Covenant  that  I  made  with  their  fathers,  in  the  day  that  I 
took  them  by  the  hand,  to  bring  them  out  of  the  land  of 
Egypt :" — "  But  this  shall  be  the  Covenant  that  I  will  make 
with  the  house  of  Israel  after  those  days,  saith  the  Lord  ; 
I  will  put  my  law  in  their  inward  parts,  and  write  it  in 
their  hearts  ;  and  will  be  their  God,  and  they  shall  be  my 
people.  And  they  shall  teach  no  more  every  mhn  his 
neighbour,  and  every  man  his  brother,  saying  :  Know  the 
Lord  ;  for  they  shall  all  know  Me,  from  the  least  of  them 
unto  the  greatest  of  them."  Jcr.  xxxi.  31-34.  This  is 
called  an  Everlasting  Covenant,  ib.  xxxii.  40.  E%ek.  xvi. 
GO,  and  xxxvii.  26.  Ileb.  xiii.  20. 

The  prophet  Ezekiel  also,  in  speaking  of  tlie  blessings  of 
Christ's  kingdom,  says  :  "A  new  heart  also  will  I  give  you  ; 
and  a  new  Spirit  will  I  put  within  you  :" — "  And  I  will 
put  my  Spirit  within  you,  and  cause  you  to  walk  in  my 
statutes  ;  and  ye  shall  keep  my  judgments,  and  do  them." 
Ezek.  xxxvi.  26,  27. 

"And  it  shall  come  to  pass  afterwards,  [or,  as  the  apostle 
Peter  expressed  it,  'in  the  last  dai/s,'']  that  I  will  pour  out 
my  Spirit  upon  all  flesh  ;  and  your  sons  and  your  daughters 
shall  prophesy,  your  old  men  shall  dream  dreams,  and 
your  young  men  shall  see  visions  :  and  also  upon  the  ser- 


154  OJ-    IMMi:i>IATJ;     UEVLi.ATlON. 

vanls  and  upon  the  handinaids,  in  those  days,  uill  I  pour 
out  my  Spirit."  Joel  ii.  i?8,  29. 

If  these  prophecies  apply  to  the  Gospel  Dispensation, 
which  I  apprehend  will  not  be  called  in  question,  they 
certainly  apply  to  this  Dispensation  as  its  permanent 
characteristics,  and  not  as  mere  circumstances  attending 
its  introduction. 

The  testimony  of  our  Lord  Himself,  and  of  the  apostles 
and  evangelists,  very  fully  corroborates  and  conflrms  the 
prophecies  that  went  before  ;  and  still  maintains  the  same 
doctrine,  of  the  permanent  nature  of  this  trait  in  the 
character  of  the  New  Dispensation,  and  of  the  necessity 
that  it  should  be  so.  » 

Both  the  prophets  and  apostles  represented  the  Legal 
Dispensation  as  inferior  to  that  of  the  Gospel  in  divers  re- 
spects, and,  in  a  particular  manner,  in  the  greater  effusion 
of  the  Holy  Spirit,  and  consequently  a  more  eminent  de- 
gree of  Immediate  Revelation.  For  the  old  Covenant  Avas 
to  give  way  to  one  "  more  excellent,  and  established  upon 
better  promises;"  Ileh.  viii.  6;  in  which  the  access  to  God 
should  be  more  easy,  the  revelation  of  his  will  be  immediate, 
and  this  glorirus  privilege  be  placed  Avithin  the  reach  of 
^^alW^  ^'from  the  Itast  to  the  greatest. ^^ 

When  our  Lord  had  ri.sen  from  the  dead,  and  was  giving 
his  disciples  that  general  commission  lor  publishing  his 
doctrines.  He  said  :  "All  power  is  given  unto  Me  in  heaven 
and  in  earth  :" — "and  lo,  I  am  with  you  alway,  even  unto 
the  end  of  tlie  world."  Matt,  xxviii.  18,  20.  These  decla- 
rations of  our  Lord,  were  not  confined  in  their  application 
to  those  who  were  then  i)resent  ;  but  we  may  adopt  the  lan- 
guage of  the  apostle,  tlial  ''  Whatsoever  was  written  afore- 
time, was  written  lor  our  k'arning  ;  that  we,  through 
patience  and  comfort  of  the  Scriptures,  might  have  hope." 
Jiom.  XV.  4.  And  therefore,  as  firmly  as  we  believe  in  the 
power  of  our  Lord  and  Saviour,  so  firmly  wc  may  be  as- 


OF    IMMEDIATE    REVELATION.  155 

sured,  on  the  same  authority,  of  his  presence  with  his  ser- 
vants through  all  ages. 

Previous  to  his  crucifixion,  and  in  order  to  prepare  thera 
for  that  event,  and  for  a  clear  understanding  of  tlic  nature 
of  the  Dispensation  which  He  introduced,  He  impressed  on 
their  minds,  in  a  remarkable  manner,  this  very  doctrine 
which  we  hold,  of  the  Holy  Spirit  :  its  sensible  influences 
on  the  mind,  and  its  revealing  operations  :  "  And  I  will 
pray  the  Father,  and  He  shall  give  you  another  Com- 
forter, that  He  may  abide  with  you  for  ever."  Here  is 
clearly  set  forth  the  permanence  of  this  favour  to  the  true 
believers.  It  was  not  to  be  a  transient  thing,  afforded  for  a 
limited  period,  but  to  abide  with  his  disciples  for  ever.  He 
proceeds  : — "  Even  the  Spirit  of  Truth  ;  whom  the  world 
cannot  receive,  because  it  seeth  Him  not,  neither  knoweth 
Him :  but  ye  know  Him  :  for  He  dwelleth  with  you,  and 
shall  be  in  you."  John  xiv.  16,  17.  And  in  the  25th  and 
26th  verses  of  the  same  chapter.  He  adds  :  "  These  thino-s 
have  I  spoken  unto  you,  being  yet  present  with  you.  But 
the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father 
will  send  in  my  Name,  He  shall  teach  you  all  things,  and 
bring  all  things  to  your  remembrance,  whatsoever  I  have 
said  unto  you."  And  again,  in  the  next  chapter.  He  says  : 
"  As  the  branch  cannot  bear  fruit  except  it  abide  in  the 
vine,  no  more  can  ye,  except  ye  abide  in  Me.  I  am  the 
Vine;  ye  are  the  branches  :  he  that  abideth  in  Me,  and  I  in 
him,  the  same  bringeth  forth  much  fruit  ;  for  without  Me 
ye  can  do  nothing.  If  a  man  abide  not  in  Me,"  he  is  cast 
forth  as  a  branch,  and  is  withered."  ver.  4,  6.  That  the 
Holy  Spirit  was  received  by  the  primitive  believers,  ac- 
cording to  these  promises,  will  not  be  called  in  question 
by  any  denomination  of  Christians.  Nor  was  it  conferred 
in  only  a  few  cases,  or  at  a  particular  period.  It  fell  on 
Cornelius  and  his  household.  It  was  received  by  the  con- 
verts of  Samaria.   Acts  viii.   15.     The  same  favour  was 


156  or    IMMEDIATE    REVELATION. 

enjoyed  by  the  churches  throiie:hout  Jndca,  Galatia,-  and 
Samaria.  Acts  ix.  31.  Thus  also  at  Antioch,  and  the  re- 
gion round  about,  "  the  disciples  were  tilled  ^\  itli  joy,  and 
with  the  Holy  Ghost."  Acts  xiii.  52. 

We  arc  not,  however,  without  examples  of  a  contrary 
nature,  which  also  deserve  to  be  noticed.  The  eloquent 
Apollos,  in  his  first  visit  to  Ephesus,  was  instructed  only  in 
John's  baptism  ;  and  though  he  was  fervent  in  spirit,  yet 
he  did  not  fully  preach  the  doctrines  of  the  Gospel ;  so 
that  Aquila  and  Priscilla  found  it  necessary  to  instruct  hiin 
more  perfectly.  And  that  the  most  important  defect  in  his 
doctrine  related  to  immediate  Divine  influence,  appears 
from  tlie  next  chapter  ;  for  it  is  recorded  there,  that  Paul, 
having  passed  through  the  upper  coasts,  came  to  Ephesus, 
(where  Apollos  had  just  been  preaching,  before  he  was 
more  perfectly  instructed,)  and  found  certain  disciples ;  of 
■whom  he  inquired,  if  they  had  received  the  Holy  Ghost 
since  they  believed.  But  they  had  not  so  much  as  heard 
whether  there  was  one  or  not.  iBut  during  his  stay,  and 
religious  exercises  with  them,  the  Holy  Spirit  was  com- 
municated to  them  :  and  it  was  very  evident  that  they  were 
not  fully  introduced  into  the  Church,  until  they  had  re- 
ceived it.  Acts  xviii.  and  xix.  Though  Simon  Magus 
had  received  the  tenets  of  the  Christian  religion,  and  been 
so  far  initiated  into  the  society  of  the  primitive  believers, 
as  to  be  baptized  in  water  ;  yet,  not  having  received  tlie 
Holy  Sj)irit,  it  was  found  that  he  had  neither  part  nor  lot 
in  the  matter."  ylcts  viii.  21. 

The  doctrines  of  the  New  Testament  confirm  these 
historical  evidences,  in  establishiig  the  inliuences  of  the 
Holy  Spirit  as  a  permanent  rliararter  of  the  Gospel  Dis- 
pensation. 

But  lest  it  might  be  objected,  that,  as  miracles  and  the 
gift  of  tongues  have  ceased,  the  gif(  of  the  Holy  Spirit  has 


OF    IMMEDIATE    REVELATION.  157 

ceased  also  ;  a  few  remarks  may  be  made  to  obviate  such 
an  objection. 

The  apostle  enumerates  various  operations  of  the  same 
Spirit  :  "  For  to  one  is  given,  by  the  Spirit,  the  word  of 
wisdom  ;  to  another  the  word  of  knowledge,  by  the  same 
Spirit;  to  another  faith,  by  the  same  Spirit ;  to  another  the 
gift  of  healing,  by  the  same  Spirit ;  to  another  the  working 
of  miracles  ;  to  another  prophecy  ;  to  another  discerning  of 
spirits  ;  to  another  divers  kinds  of  tongues  ;  to  another  the 
interpretation  of  tongues  :  but  all  these  worketh  that  one 
and  the  self  same  Spirit,  dividing  to  every  man  severally  as 
He  will."  1  Cor.  xii.  8-11.  From  the  whole  tenour  of  this 
chapter,  as  well  as  from  the  nature  of  things,  it  is  evident, 
that  individuals  might  possess  some  of  these  gifts  without 
possessing  all.  For,  says  the  apostle :  "Are  all  prophets  ? 
Are  all  teachers  ?  Are  all  workers  of  miracles  ?  Have  all 
the  gifts  of  healing  ?  Do  all  speak  with  tongues  ?"  u.29, 30. 
Therefore  the  absence  of  any  of  these  gifts,*  cannot  be  con- 
sidered an  evidence  of  the  absence  of  that  Spirit  from 
which  they  all  proceeded.  It  should  further  be  observed, 
that  "faith,"  "the  word  of  wisdom,  the  word  of  know- 
ledge," and  "teaching,"  are  all  ascribed  to  the  same  Spirit, 
thai  enabled  them  to  work  miracles.  Is  faith  now  ceased 
in  the  Church  ?  Is  there  no  longer  a  word  of  wisdom,  of 
knowledge,  or  of  true  teaching,  to  be  found  among  the 
followers  of  Jesus  Christ  ?  And  if  these  have  not  ceased, 
then  the  Holy  Spirit  has  not  ceased  to  be  conferred  ;  for 
the  apostle  attributes  them  to  the  same  Spirit. 

"  The  love  of  God,"  said  the  apostle,  "  is  shed  abroad  in 
our  hearts,  by  the  Holy  Ghost,  which  is  given  us."  Rom. 
V.  5.  If  thelove  of  God  was  shed  abroad  in  their  hearts 
by  the  Holy  Spirit,  by  what  means  is  it  to  be  shed  abroad 
in  our  hearts  ?  or  are  Christians  now  to  be  totally  destitute 
of  that  love  ? 

That  the  indwelling  of  the  Spirit  in  man,  is  a  permanent 


158  OF    IMMEDIATE    REVELATION. 

doctrine  of  the  Gospel,  is  further  manifested  by  the  foUow- 
in«r  ]):issaircs  :  "For  to  be  carnally  minded  is  death ;  but  to 
be  spiritually  minded,  is  life  and  peace." — "  But  ye  are 
not  in  the  flesh,  but  in  the  Spirit,  if  so  be  that  the  Spirit  of 
God  dwell  in  you.  Now  if  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  His.  And  if  Christ  be  in  you,  the  body 
is  dead,  because  of  sin  ;  but  the  Spirit  is  life,  because  of 
righteousness.  But  if  the  Spirit  of  Him  that  raised  up 
Jesus  from  the  tlead,  dwell  in  yon  ;  He  that  raised  up 
Christ  from  the  dead,  shall  also  quicken  your  mortal  bodies, 
by  his  Spirit  that  dwelleth  in  you." — "For  as  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  sons  of  God."  Kom. 
viii.  6,  &c.  "  Christ  in  you  the  hope  of  glory."  1  Cor.  i. 
27.  "For  what  man  knoweth  the  things  of  a  man,  save  the 
spirit  of  a  man  which  is  in  Him?  even  so  the  things  of 
God  knoweth  no  man,  but  the  Spirit  of  God.  Now  we 
have  received,  not  the  spirit  of  the  world,  but  the  Spirit 
which  is  of  God:  that  we  might  know  the  things  which 
are  freely  given  to  us  of  God."  ib.  ii.  12.  "  Know  ye  not, 
that  ye  are  the  Temple  of  God,  and  that  the  Spirit  of  God 
dwelleth  in  you."  ib.  iii.  16.  "No  man  can  say  that  Jesus 
is  the  Lord,  but  by  the  Holy  Ghost."  ib.  xii.  3.  "  But  the 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God, 
for  they  are  foolishness  unto  him  ;  neither  can  he  know 
them,  because  they  are  spiritually  discerned  :  but  he  that 
is  spiritual  judged!  all  things."  ib.  xi\.  15.  In  the  2nd 
Epistle  to  the  Corinthians,  chap.  iii.  ver.  8,  he  calls  the 
Gospel  Dispensation,  "  the  ministration  of  the  Spirit." 
"Where  the  Spirit  of  the  Lord  is,  there  is  liberty."  2  Cor. 
iii.  17. — "For  God,  who  commanded  the  light  to  shine  out 
of  darkness,  hath  shincd  in  our  hearts,  to  give  the  light  of 
the  knowledge  ollhe  glory  of  God,  in  the  face  of  .lesus 
Christ."  ib.  iv.  (i.  "  For  ye  are  the  Temple  of  the  Living 
God  ;  as  God  hath  said  :  1  will  dwell  in  them,  and  walk  in 
them  ;  and  1  will  be  their  God,  and  {hey  shall  be  my 


OF    IMMEDIATE    REVELATION. 


159 


people."  ib.  vi.  16.  "  Know  ye  not  your  own  selves,  how 
that  Jesus  Christ  is  in  you,  except  ye  be  reprobates  ? " 
ih.  xiii.  5.  "  That  the  blessing  of  Abraham  might  come  on 
the  gentiles  through  Jesus  Christ  ;  that  we  might  receive 
the  promise  of  the  Spirit,  through  faith."  Gal.  iii.  14. 
"  And  because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  his  Son  into  your  hearts,  crying,  Abba,  Father."  ib.  iv.  6. 
"  In  whom  you  are  also  builded  together  for  an  habitation 
of  God,  through  the  Spirit."  ^^A.  ii.  22.  "  For  this  cause 
I  bow  my  knees  unto  the  Father  of  our  Lord  Jesus  Christ, 
of  whom  the  whole  family  in  lieaven  and  earth  is  named, 
that  He  would  grant  you,  according  to  the  riches  of  his 
glory,  to  be  strengthened  with  might,  biy  his  Spirit,  in  the 
inner  man  :  that  Christ  may  dwell  in  your  hearts  by  faith." 
ib.  iii.  14,  &c.  "  There  is  one  body  and  one  Spirit,  even 
as  ye  are  called  in  one  hope  of  your  calling  ;  one  Lord, 
one  faith,  one  baptism  ;  one  God  and  Father  of  all,  who  is 
above  all,  and  through  all,  and  in  ijou  all.^''  ib.  iv.  4,  &c. 
"  But  all  things  that  are  reproved  are  made  manifest  by  the 
Light ;  for  whatsoever  doth  make  manifest  is  Light."  i7>.  V.  13. 
"  Christ  in  you  the  hope  of  glory."  Col.  i.  27.  "  He  therefore 
that  despiseth,  despiseth  not  man,  but  God,  who  hath  also 
given  unto  us  his  Holy  Spirit."  1  Thes.  iv.  8.  "Whereof 
the  Holy  Ghost  also  is  witness  to  us ;  for  after  that  He  had 
said  before.  This  is  the  Covenant  that  I  will  make  with 
them,  after  those  days,  saith  the  Lord  ;  I  will  put  my  laws 
into  their  hearts,  and  in  their  minds  will  I  write  them." 
Htb.  X.  15,  16.  "  If  we  love  one  another,  God  dwelleth  in 
us,  and  his  love  is  perfected  in  us.  Hereby  know  we  that 
we  dwell  in  Him,  and  He  in  us,  because  He  hath  given  us 
of  his  Spirit."  1  John  iv.  12,  13.  "  And  hereby  we  know 
that  He  abideth  in  us,  by  the  Spirit  which  He  hath  given 
us."  ib.  iii.  24.  "  And  it  is  the  Spirit  that  beareth  witness, 
because  the  Spirit  is  Truth."  ih.  v.  6. 


160  OF    IMMEDIATE    REVELATION. 

I  iniijlit  add  the  testimony  of  writers  eminent  for  their 
piety,  in  a  regular  series,  from  the  days  of  the  apostles 
down  to  the  present  time.  A  few,  however,  will  be  suffi- 
cient. 

Justin  Martyr,  who  lived  about  the  year  123,  says  : 
"God  hath  built  to  Himself  a  natural  temple  in  the 
consciences  of  men,  as  the  place  wherein  He  would  be 
worshiped  :  and  it  is  there  men  ought  to  look  for  his 
appearance,  and  reverence  oj^worsliip  Him." 

Clemens  of  Alexandria,  who  lived  about  the  year  190, 
bears  testimony  to  the  continuance  of  "  Divine  Inspiration." 
*' There  is  a  difTcreiice,"  says  he,  "betwixt  that  which  any 
one  saith  of  the  Truth,  and  that  which  the  Truth  itself, 
interpreting  itself,  saith." 

And  Tertullian,  v,lio  was  contemporary  Avith  Clemens, 
acknowledges  "  the  holy  guidance  of  the  universal  Light 
in  the  conscience." 

Jerom  says  :  "  The  Law  is  spiritual,  and  we  have  need 
of  a  Revelation  to  understand  it." 

Origen,  who  lived  in  the  beginning  of  the  third  century, 
speaks  of  "  An  immutable  Law  ;  which,  Avith  the  know- 
ledge of  good  and  evil,  is  engraven  upon  the  heart,  and 
grafted  into  the  soul  of  man." 

Gregory  the  Great,  on  the  words,  "  He  shall  teach  you 
all  things,"  says  :  "  Unless  the  same  Spirit  sit  upon  the 
heart  of  the  hearer,  in  vain  is  the  discourse  of  the  doctor," 
[or  teacher.]  "  For  unless  He  that  teacheth  be  zcithin,  the 
tongue  of  the  doctor  that  is  without,  laboureth  in  vain." 

Lactantius,  in  the  beginning  of  the  fourth  century, 
besides  many  other  rpmarks  of  the  same  kiml,  said,  that 
"as  nuMi  receive  [Christ]  into  Iheir  hearts,  He  buiidcth  a 
Divine  ami  immortal  teniplc  in  them." 

Atlianasius,  a  few  years  after  the  last  writer,  says  to  the 
gentiles  :  "The  way  whereby  to  attain  to  the  knowledge 
of  God,  is  within  us.     Which  is  proved  from  Mojscs  ;  who 


OF    IMMEDIATE    REVELATION.  161 

saith :  *  The  word  of  God  is  within  thy  heart ;' — and  from  this 
saying  of  Christ :  the  faith  and  'kingdom  of  God  is  within 
you.'  If  then  the  kingdom  of  God  is  within  us,  just  so 
are  we  able  to  understand  the  Avord,  or  voice  of  the  Father." 

Chrysostom,  in  the  latter  part  of  the  fourth  century, 
says  :  "  Wherefore  let  none  blame  the  Light  they  are  not 
saved,  but  their  own  rebellion,  who  refuse  to  be  saved  by 
it."  And  this  he  calls,  "  A  Teacher  or  Instructor,  dwelling 
in  man's  nature." 

Augustine,  who  was  contemporary  with  Chrysostom, 
says  :  "  It  is  the  inward  Master  that  teacheth  ;  it  is  Christ 
that  teacheth ;  where  this  inspiration  and  unction  is 
wanted,  it  is  in  vain  that  words  from  without  are  beaten 
in."  "  For  He  that  created  us,  and  redeemed  us,  and 
called  us  by  faith,  and  dwelleth  in  .  us  by  his  Spirit, 
unless  He  speaketh  unto  you  inwardly,  it  is  needless  for 
us  to  cry  out."  And  in  his  discourse  on  John,  he  remarks  : 
"  God  is  properly  King  of  minds  or  souls  ;  because  when 
He  is  received  in,  he  governeth  by  his  Divine  power  and 
Spirit  in  the  heart ;  therefore  his  kingdom  is  not  after  the 
marmer  of  this  world,  but  uithin.''' 

Luther,  in  his  book  to  the  nobility  of  Germany,  says  : 
"  This  is  certain,  that  no  man  can  make  himself  a  doctor 
of  the  Holy  Scriptures;  but  the  Holy  Spirit  alone."  And 
again,  in  the  Magnificat,  he  says  :  "No  man  can  rightly 
understand  God,  or  the  word  of  God,  unless  he  itmnedi- 
atelj/  receive  it  from  the  Holy  Spirit ;  neither  can  any 
receive  it  from  the  Holy  Spirit,  except  he  find  it  by,  expe- 
rience in  himself;  and  in  this  experience  the  Holy  Ghost 
teaches,  as  in  his  proper  school :  out  of  which  school 
nothing  is  taught  but  mere  talk." 

Melancthon,  in  his  Annotations  upon  John  6th,  expresses 

the  following  sentiment :    "  Who  hear  only  an  outward 

voice,   hear  the   creature ;  but  God   is  a   Spirit,  and   is 

neither    discerned,    nor  known,    nor   heard,   but  by  the 

4  M 


\6f  OF    IMMEDIATE    REVELATION. 

Spirit ;  and  therefore  to  hear  the  voice  of  God,  to  see  God,  j 
is  to  know  and  hear  the  Spirit."  "By  the  Spirit  alone  ] 
God  is  known  and  perceived."  \ 

Tlie  writings  of  Thomas  a'Kempis  abound  witli  senti-    | 
ments  of  the   kind.     "  He  is  that  Divine  Principle  which    \ 
speaketh  in  our  hearts ;  and  without  which  there  can  be    ' 
neither  just  apprehension,  nor   rectitude  of  judojment."     . 
Book  l,c.  3,  §  2.     "The  more  a  man  is  devoted  to  internal 
exercises,  and  advanced   in  singleness  and   simplicity   of    ; 
heart,  the  more  sublime  ancl  diffusive  will  be  his  know- 
ledge :  which  he  does  not  acquire  by  labour  or  study,  but  j 
receives  from  Divine  illumination."  ih.  §  4.     "'The  king- 
dom of  God  is  within  you,'  saith  our  blessed  Redeemer.    ] 
Abandon  therefore  the  cares  and  pleasures  of  this  wicked 
world,  and  turn  to  the  Lord  with  all  thy  heart;  and  thy   - 
soul  shall  find  rest.      If  thou  withdrawest  thy  attention  i 
from  outward  things,   and   kcepest   it  fixed   upon   what  ^ 
passeth  within  thee,  thou  wilt  soon  perceive  the  'coming 
of  the  kingdom  of  God  ;'  for  the  kingdom  of  God  is  that   i 
peace  and  joy  in  the  Holy   Ghost,  which  cannot  be  re- 
ceived  by   carnal   and    worldly    men  "    Book  2,  c.  1,  §  1.  , 
"  I  will  hear  what  the  Lord  my  God  will  say  nithin  we." 
Book,  3,  c.  1.  Discip.  1. 

Thus  we  have  seen,  from  a  copious  selection  of  Scrip-  ' 
ture  evidences,  that  Liimediate  Divine  Revelation  is  a  | 
permanent  part  of  the  Christian  Dispensation  ;  and  this  | 
doctrine  is  confirmed  by  tlie  fathers,  and  by  the  reformers  ! 
and  pious  individuals  of  various  denominations,  in  after  I 
ages.  j 

And  as  it  was  afforded  to  the  patriarchs,  prophets,  and 
apostles,  and  witnessed   to  by   the  fathers,    and   by    men  J 
eminent  for  l)iety,  down  to  the  present  day  ;  so  it  will  be  , 
an  illustration  of  (he  tloclrines  of  the  apostles,  to  present  ; 
some  testimonies  from  those,  who,  in  different  ages,  were 
destitute  of  the  Scriptures.     It  will  be  a  collateral  evidence,  I 


OF    IMMEDIATE    REVELATIOiV.  163 

that  through  all  ages  there  has  been  a  necessity  for  imme- 
diate revelation,  and  the  influences  of  the  Holy  Spirit :  and 
that  these  have  been  afforded,  agreeably  to  the  testimony 
of  the  apostle  Peter,  when  he  declared:  "Of  a  truth  I  per- 
ceive that  God  is  no  respecter  of  persons  ;"  and  of  Paul, 
when,  speaking  of  the  gentiles,  he  bore  testimony,  that 
"  God  left  not  Himself  without  witness"  among  them;  and 
further  proved  that,  though  they  were  destitute  of  the 
outward  Law,  they  nevertheless  had  the  works  of  the'  Law 
written  in  their  hearts. 

Pythagoras  calls  this  Divine  Principle,  the  "Great  Light 
and  Salt  of  ages."  Anaxagoras  called  it,  "  The  Divine 
Mind."  Socrates  called  it,  "A  o<od  Spirit."  Timeus 
styled  it,  an  "  Unbegotten  Principle,  and  Author  of  all 
Light."  Hieron,  Pythagoras,  Epictetus,  and  Seneca,  say 
it  is  "  God  in  man,  or  God  within."  Plato  calls  it,  the 
"  Eternal,  Ineffable,  and  Perfect  Prmciple  of  Truth  ;  the 
Light  and  Spirit  of  God."  Plotin  calls  it,  "  The  Root  of 
the  Soul ;  the'  Divine  Principle  in  man."  Philo,  "  The 
Divine  Power — The  Infallible,  Immortal  Law,  in  the  minds 
of  men."  And  Plutarch  denominates  it,  "  The  Law  and 
Living  Rule  of  the  mind.  The  Interior  Guide  of  the  soul, 
and  Everlasting  Foundation  of  virtue." 

Of  the  operation  of  this  Divine  Principle  in  the  mind, 
Plato  gives  this  striking  testimony  :  "The  Light  and  Spirit 
of  God  are  as  wings  to  the  soul,  or  as  that  w  hich  raises  up 
the  soul  into  a  sensible  communion  with  God,  above  the 
world,  which  the  mind  of  man  is  prone  to  slug  or  bemire 
itself  withal."  Cleanthes,  a  stoic  philosopher,  considered 
that  men  should  be  governed  "  by  that  Divine,  Infinite, 
and  Eternal  Nature,  which  is  God,  universally  diffused  or 
sown  through  the  whole  race  of  man,  as  the  most  sure  and 
infallible  Guide  and  Rule."  "  To  live,"  said  he,  "accord- 
ing to  this  knowledge  and  direction,  is  strictly  to  live 
according  to  virtue ;  not  doing  any  thing  that  is  forbidden. 
4  M  2 


164"  OF    IMMEDIATE    IIEVELATION. 

The  virlue  and  happiness  of  man  depend  upon  the  close 
correspondence  of  his  mind  with  the  Divine  will  of  Hira 
who  governeth  the  universe." — "  The  knowledge  of  God 
is  imprinted  on  the  minds  of  men."  I 

The  testimony  of  Plutarch  deserves  to  be  transmitted  to  , 
posterity  :  "  It  is  a  law,  not  written  in  tables  or  books,  but  1 
dwelling  in  the  mind  always,  as  a  living  Rule,  which  never  ' 
permits  the  soul  to  be  destitute  of  an  interior  Guide." 
"  To  debase  this  ancient  faith  of  mankintl,  and  natural  i 
belief,  which  is  planted  in  all  reasonable  souls,  is  to  over-  ■ 
throw  the  strong  and  everlasting  foundation  of  virtue."  ^ 

And  Seneca  bore  this  noble   testimony,   among   many 
others,  to  this  principle  :  "  That  Virtue  has  sent  her  light    \ 
before  into  the  minds  of  all ;  for  even  they  \\\-a\  folloio  her 
not,  see  her."  ' 

If  not  only  the  patriarchs,  prophets,  and  apostles,  were 
divinely  inspired,  but   even  those   denominated   heathen 
were  sensible  of  a  Divine  Principle  in  man,  illuminating 
their  understandings,  and  "  raising  the  soul  up  into  a  sen- 
sible communion  with  God  ;"  how  can  we  suppose  that    i 
that  dispensation,  which  Avas  to  be  marked  by  the  pouring 
out  of  the  Divine  Spirit,  should  be  destitute  of  this  very    j 
influence  to  which  even  the  pious  heathen  bore  such  noble    ; 
testimony  !  \ 

By  the  poll)  ing  out  of  the  Spirit,  mentioned  in  the  pro-    | 
phecy  which  described  the  Gospel  Dispensation,  we  must 
understand  a  more  copious  ell'usion  of  the   Holy  Spirit, 
than  had  been  communicated  before. 

In  that  interesting  conversation  of  our  Lord  with  his 
disciples,  before  He  sufl'ered,  which  has  already  been 
quoted,  He  was  jjleased  to  show  the  near  relation  and 
intimate  union  which  should  subsist  between  Himself  and 
Jus  true  followers  ;  and  that  this  near  and  intimate  union, 
in  a  spiritual  relation,  woulil  not  be  destroyed  by  his  out- 
ward presence  being  taken  from  them,  but  rather  increased. 


or    IMMEDlAtE    REVELATION.  165 

If  the  Holy  Ghost  is  to  abide  with  the  true  believers 
forever — to /e«c^"them — bring  to  remembrance  the  pre- 
cepts of  Christ — and  show  them  things  to  come — is  it  pos- 
sible that  this  can  be,  without  immediate  revelation  ?  If  the 
near  relation  in  which  we  stand  to  Christ,  is  represented  by 
the  vine  and  branches — if  v.  e  are  to  derive  our  whole  life 
and  activity  from  Him,  can  it  be  without  our  drawing 
Divine  intelligence  from  Him,  or  experiencing  his  qualify- 
ing, renovating  influence  ? 

And  why  should  it  be  thought  more  extraordinary  for 
Him  to  hold  communion  with  us^  than  for  us  to  hold  com- 
munion with  Him  ?  Pursuing  the  simile  of  the  Vine,  as 
used  by  our  Lord,  the  branches  may  return  a  portion  of  sap 
to  the  vine,  but  in  no  case,  without  first  receiving  it  from  the 
vine.  Thus  also  in  our  addresses  to  God,Vhether  in  sup- 
plication or  in  humble  acknowledgment,  the  language  must 
be  the  language  of  his  own  Divine  Spirit  in  our  hearts ; 
for  "  we  know  not  what  we  should  pray  for  as  we  ought, 
but  the  Spirit  itself  maketh  intercession  for  us;"  Rom. 
viii.  26 — enabling  us  to  make  "  intercession"  "  according 
to  the  will  of  God."  x.  27.  And  this,  in  some  sort,  may  be 
compared  to  the  return  of  the  sap  from  the  branches  to  the 
vine.  But  his  communion  with  us  may,  on  the  other  hand, 
be  compared  to  the  flow  of  the  sap  from  the  vine  to  the 
branches  ;  for  as  it  is  the  more  copious,  and  the^)\s/  move- 
ment of  life,  so  it  is  that  on  which  all  their  life,  growth, 
fruit,  and  circulation  of  living  virtue,  depend.  Our  Father 
who  is  in  heaven  knows  what  we  stand  in  need  of  before 
we  ask  Him  ;  Matt.  vi.  8.  and  therefore  has  no  need  that 
we  should  tell  Hira  our  wants;  but  we  do, not  know,  either 
what  will  be  acceptable  to  Him,  or  beneficial  to  our- 
selves, without  intelligence  and  instruction  from  Him. 
Thus,  in  a  qualified  sense,  even  our  prayers  are  not  neces- 
sary as  spreading  our  wants  before  Him,  but  as  impressing 
4  M  3 


166  OF    IMMEDIATE     REVELATION'. 

them  on  ourselves,  and  directing  our  licarts  to  Him -Nvho 
has  made  them  known  to  us,  and  is  uillinu-  to  relieve  us. 

Under  the  old  covenant  Dispensation,  the  hii^hest  degree 
of  Immediate  Revelation  was  to  the  prophets.  But  the 
New  Covenant  was  described  as  eminently  sujjerior  to  the 
old,  in  the  superior  effusion  of  the  spirit  of  prophecy  : 
"  I  will  pour  out  my  Spirit  upon  all  flesh  ;"  Joel  ii.  28. — 
and  sons  and  daughters,  servants  and  handmaids,  should 
prophesy. 

If  Immediate  Revelation  and  the  influence  of  the  Holy 
Spirit  have  ceased,  then  is  the  Gospel  Dispensation  inferior 
to  that  of 'the  Law.  They  not  only  had  the  written  law, 
but  they  also  had  the  opportunity  of  inquiring  at  the 
Oracle,  on  particular  occasions,  wliich  the  general  law  and 
testimony  could  not  reach  ;  and  thus  a  knowledge  of  the 
Divine  will  could  be  obtained.  In  addition  to  this,  pro- 
phets were  enabled  and  commissioned  to  speak  in  the  Name 
of  the  Most  High.  But  if  Immediate  Revelation  has 
ceased,  then  we  have  oidy  a  written  law  and  testimony 
— we  have  not  access  to  the  Oracle — no  priests  or  prophets 
can  inquire  of  the  Lord  for  us.  But  then  the  promises 
cannot  be  fulfilled — the  Spirit  cannot  be  poured  out  upon 
all — sons  and  daughters  cannot  be  qualified  to  prophesy — 
the  Comforter  cannot  have  come — ajul  the  followers  of 
Christ  are  not  similar  to  the  branches  of  the  vine.  But 
these  are  consequences  which  we  dare  not  admit ;  and  we 
must  admit  them,  unless  we  admit  the  continuance  of 
Divine  Revelation. 

And  as  we  advance  from  a  state  of  nature  to  a  slate  of 
grace,  which  is  but  an  assimihition  to  the  Divine  nature, 
the  revelation  becomes  more  clear,  and  the  influences  of 
the  Holy  Spirit  more  constant  and  more  predominating. 

As  tlu^  Gos])el  Dispensation  is  more  exalted,  more  spiri- 
tual than  the  Law,  so  the  Divine,  immediate  revelations  and 
influences  arc  more  clear  and  permanent  under  theCiospel, 


OF    IMMEDIATE    REVELATION'.  167 

than  under  the  former  dispensations.  Instead  of  present- 
ing ourselves  at  the  temple  of  Jerusalem,  Avilh  sacrifices 
and  burnt-offerings,  and  inquiring  through  the  medium  of 
a  priest  of  the  tribe  of  Levi,  we  may  ourselves  become 
temples  of  the  living  God — witness  acceptable  offerings 
prepared  on  the  altar  of  our  hearts — Jesus  Christ  himself 
being  our  High  Priest ;  by  whom  we  have  access  to  God, 
and  receive  the  intelligence  of  his  will. 

Another  foundation  can  no  man  lay  than  is  laid.  The 
relation  between  God  and  his  devoted  children  remains 
the  same  that  it  was,  when  the  Church  appeared  as  a 
morning  without  clouds. 

And  as  it  was  then,  so  it  is  now  ;  no  man  can  know  the 
Father,  but  by  the  Revelation  of  the  Son  ;  nor  can  any 
come  unto  the  Father  but  by  Him.  Well,  therefore,  might 
the  apostle  say  :  "If  any  man  have  not  the  Spirit  of 
Christ,  he  is  none  of  His." 

Even  those  professors  who  deny  Immediate  Revelation 
to  be  continued  in  the  Church,  still  directly  or  indirectly 
acknowledge  the  influences  of  the  Holy  Spirit.  And  yet, 
if  these  influences  relate  to  duties  or  to  doctrines,  whatever 
is  thus  made  manifest  is  revealed.  If  they  briAg  conviction 
for  sin — this  is  a  rtvelcdion  /  according  to  the  declaration 
of  our  Lord :  "  He  shall  convince  the  world  of  sin  :" — if 
consolation  in  the  lively  hope  of  the  Gospel,  this  also  is 
a  revelation,  agreeably  to  the  language  of  the  apostle : 
"  Eye  hath  not  seen,  nor  ear  heard,  neither  have  entered 
inio  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  Him.  But  God  hath  revealed  them 
unto  us  by  his  Spirit."  1  Cor.  ii.  9,  10.  So  that  those 
secret  influences,  by  A>hich  we  become  assured  of  the  love 
of  God,  and  our  hopes  in  Him,  are,  according  to  the 
doctrine  of  the  apostle,  immediate  Divine  revelations. 

I  may  here  observe,  that,  seeing  all  classes  of  Christians 
admit  that  Immediate  Divine  Revelation  was  a  peculiar 
4  M  4 


158  or    IMMEDIATE    REVELATION. 

trait  in  the  character  of  the  primitive  Church— and  that 
this,  cmbracin«r  the  influences  of  the  Holy  Spirit,  was  the 
very  life  of  Christianity,  it  appears  extraordinary  to  me, 
that  it  should  be  supposed  these  had  ceased  in  the  true 
Church!  To  me.it  is  quite  as  extraordinary  as  the  ideas 
which  obtained  admission  into  the  Church  of  Galatia,  and 
drew  that  reproof  of  the  apostle  :— "  O  foolish  Galatians  ! 
who  hath  bewitched  you  that  ye  should  not  obey  the 
truth*?"  "  Having  begun  in  the  Spirit,  are  ye  now  made 
perfect  by  the  flesh?"  Gal.  iii.  1,  3. 

But  as  it  was  in  the  outward  coming  of  our  Lord  and 
Saviour,  so  it  is  in  his  inward  and  spiritual  appearance. 

The  Jews  were  in  expectation  of  his  coming.  Not  only 
the  time  of  his  advent,  but  the  manner  in  which  He  should 
come,  had  been  set  forth  by  the  prophets.  But  their  views 
being  outward,  they  fancied  to  themselves  a  Messiah  with 
outward  pomp  and  power,  taking  the  throne  of  David,  and 
raising  the  nation  of  the  Jews  to  the  very  summit  of  out- 
ward glory  :  and  thus  they  overlooked  Him  when  He  did 
come.  His  appearance  was  so  simple,  so  humble,  so  dif- 
ferent from  tlie  king  they  desired  might  come,  that  they 
denied,  rejected,  and  finally  crucified  Him. 

And  thus  it  is  with  many  in  the  preserft  day.  They 
believe  that  Immediate  Revelation  is  something  so  high — 
so  exclusively  conferred  on  the  prophets  and  apostles,  and 
necessarily  accompanied  with  the  knowledge  of  future 
events,  and  the  power  of  working  miracles — they  cannot 
persuade  themselves  that  either  they  or  any  others  know 
any  thing  of  it  in  this  age  of  the  world  ;  while,  at  the  same 
time,  they  overlook  the  lively  operations  of  this  very  Spirit 
in  their  heart,  convincing  them  of  sin,  inclining  thenj  to  a 
life  of  holiness — "  teaching  them  that,  denying  unirodliness 
and  the  world's  lusts,  they  should  live  soberly,  righteously, 
and  godly  in  this  present  world." 

This  very  something  that  secretly  disquiets  the  mind  in 


OF    IMMEDIATE    REVELATION.         '  169 

the  midst  of  earthly  enjoyments,  and  prompts  it  to  arise  in 
living  aspirations  to  the  Father  of  Mercies,  setting-  before 
us  the  terrors  of  the  Lord  for  sin,  and  the  unspeakable  ex- 
cellence of  an  inheritance  among  them  that  are  sanctified, 
is  the  Spirit  of  Jesus  Christ :  its  dictates  in  our  hearts  are 
Immediate  Divine  Revelation. 

And  though  this  Principle  in  us  is  thus  simple  and  low 
in  its  appearance,  yet  it  is  the  Power  of  God  to  salvation 
to  them  that  believe,  producing  effects  no  less  miraculous, 
than  restoring  the  lame,  the  dumb,  the  deaf,  and  the  blind. 
Nay,  these  very  things  are  accomplished  in  us.  The  dead 
are  raised,  feven  those  who  are  dead  in  trespasses  and  sin ; 
the  blind  see,  the  deaf  hear,  the  dumb  speak,  and  the 
Gospel  is  preached  to  the  poor. 

No  one,  it  is  presum-cd,  will  deny  the  following  declara- 
tions :  "  Behold !  I  stand  at  the  door  and  knock  ;  if  any 
man  hear  my  voice  and  open  the  door,  I  will  come  in  to 
him,  and  sup  with  him,  and  he  with  Me."  Rev.  iii.  20. 
"  My  sheep  hear  my  voice."  John  x.  27.  And  where  the 
voice  of  Christ  is  thus  heard,  there  is  immediate  revelation; 
although  it  may  be  in  those  tender,  secret  influences,  which 
are  too  often  overlooked  and  forgotten ;  but  on  which  our 
eternal  salvation  must  depend.  For  it  is  on  condition  of 
our  listening  to  the  voice  of  Christ,  when  He  knocks  at  the 
door  of  our  hearts,  by  these  secret  influences ;  and  not 
only  hearing  Him,  but  giving  Him  admission  to  come  in 
and  rule  preeminently  there — that  we  can  ever  experience 
that  near  and  intimate  relation  to  take  place  between  Him 
and  the  soul,  which  is  represented  by  his  supping  with  us, 
and  we  with  Him. 

And  let  it  be  remembered  that  when  we  hear  his  voice^ 
we  have  immediate  revelation ;  for  his  "  words,  they  are 
spirit,  and  they  are  life."  John  vi.  Q3. 

Our  Lord,  on  the  occasion  already  referred  to,  when 
speaking  of  the  Comforter,  told  his  disciples  :  "And  when 


170  OK    IMMEDIATF,    REVKLATIO.N. 

He,  the  Spirit  of  Truth  is  come,  He  will  reprove  the  world 
of  sin,"  &c.  ih.  xvi.  8.  And  who  is  there  that  has  not  felt 
the  reproofs  of  instrnction,  and  the  conviction  that  some 
thinj^s  were  offensive  to  God  ?  And  if  the  temptation  has 
prevaih'd,  has  there  not  been  a  sense  of  condemnation  im- 
pressed upon  the  mind — a  feeling  of  that  judgment,  by 
which  the  prince  of  this  world  is  judged  ?  We  may  also 
appeal  to  the  consciences  of  all  men,  if  they  have  not,  at 
times,  felt  the  love  of  God  to  draw  their  hearts  in  gratitude 
to  Him — if  they  have  not  seen  the  vanity,  the  mutability, 
and  insignificance  of  earthly  enjoyments;  while  the  superior 
excellence  of  an  inheritance  eternal  in  the  heavens,  has 
been,  in  some  measure,  presented  to  their  view  ?  Has  not 
every  individual  that  is  capable  of  religious  reflection,  felt 
lliat  sentiment  engraven  on  his  heart  :  "  Verily,  there  is  a 
reward  for  the  righteous  ;  verily,  He  is  a  God  that  judgeth 
in  the  earth  ?"  Ps.  Iviii.  11.  These  secret  convictions, 
these  awful  warnings  against  sin,  and  desires  after  happi- 
ness and  acceptance  with  God,  are  the  teachings  of  that 
Grace  which  brings  salvation.  They  are  the  Spirit  of 
God  "  working  in  us,  to  will  and  to  do,  of  his  own  good 
pleasure." 

However  small  its  appearance  may  be,  as  it  is  Divine,  so 
it  has  OmtiipoUnce  in  it.  It  is  not  only  quick  to  discern 
the  thoughts  and  intents  of  the  heart,  but  it  is  powerful  to 
separate  between  the  precious  .ind  the  vile,  as  we  submit 
to  its  operations  ;  setting  us  free  from  the  law  of  sin  and 
death. 

And  as  Ihere  is,  on  the  one  hand,  encouragement  io  re- 
ceive and  suhmil  to  ilie  influences  of  the  Holy  Spirit,  in  its 
least  and  most  Imnible  appearances,  even  though  it  m.iy  be 
as  low  ami  huml)lc  as  the  babi:  in  th  •  manger — to  trust  in  it 
as  the  Power  of  (iod  to  salvalioii  ;  so  there  is  an  awful 
resj)onNil)ility  on  us  ;  for  it  is  in  this  a|)pearaiieeof  ^'Christ 
in  us  the  hope  of  glory,"  that  we  may  crucify  to  ourselves 


OF  IMMEDIATE  REVELATION.  171 

afresh  the  Son  of  God,  and  put  Him  to  an  open  shame. 
Hcb.  vi.  6. 

As  it  is  very  possible  to  err  in  every  point  of  doctrine,  so 
it  is  possible  in  this.  Seeing  this  is  the  only  principle  and 
ground  of  all  saving  knowledge  in  Divine  things,  it  is  not 
strange  that  the  grand  enemy  of  man's  happiness  should 
exert  his  delusive  power,  to  deceive  those  who  profess  to 
believe  in  Divine  Revelation  and  the  Influence  of  the  Holy 
Spirit.  For  as  they  rely  on  this  to  guide  in  their  important 
duties,  and  finally  to  lead  them  to  eternal  salvation  ;  if  they 
can  be  brought  to  follow  a  false  principle,  and  to  believe 
in  it  as  the  Spirit  of  Jesus  Christ,  the  enemy  places  them 
at  once  in  the  most  dangerous  situation,  and  the  most  dif- 
ficult to  be  made  sensible  of  their  danger.  And  thus  it  is 
that  "  Satan  is  transformed  into  an  angel  of  light."  It  will 
not  follow,  because  this  Divine  Principle  may  be  neg- 
lected, and  a  seducing  spirit  be  followed  in  its  stead,  that 
therefore  the  whole  doctrine  ought  to  be  exploded.  And 
yet  many,  very  many,  have  become  followers  of  the  stran- 
ger, instead  of  the  True  Shepherd. 

No  individual,  whatever  his  capacity  or  outward  cir- 
cumstances may  be,  if  he  humbly,  sincerely,  and  carefully 
attends  to  the  teachings  of  the  Witness  for  God  in  his  soul, 
can  possibly  be  brought  under  this  delusion.  If  he  keeps 
near  his  Divine  Guide,  listens  attentively  to  his  monitions, 
and  suffers  the  feelings  of  gratitude  and  love  to  God  to 
spread  their  influence  over  ins  heart,  he  cannot  become  the 
deluded  follower  of  the  transformer.  But  if  any  should  be- 
come inattentive  to  the  Divine  Guide,  instead  of  keeping 
near  to  Him,  enjoying  the  sustenance,  comfort,  and  pro- 
tection which  He  alone  can  give,  they  wander  from  his 
presence,  and  perhaps  let  that  separation  continue  long  : 
then  it  is  that  they  are  exposed  to  dangers  on  every  side. 
The  ejiemy  is  ever  near  at  hand  ;  nor  is  he  more  to  be 
dreaded  as  a  roaring  lion  than  in  the  character  of  the  shep- 


172  OF    IMMEDIATE    REVELATIO?r. 

herd,  by  which  the  dread  of  danger  is  most  effectually  ; 
removed.  But  let  it  be  remembered,  that  the  danger  all  . 
arises  from  one  common  jjrinciple  ;  and  it  never  can 
operate  but  in  a  state  of  separation  from  the  presence  of  the 
preserving  Power.  Neither  the  power  nor  stratagem  of  the  i 
enemy  can  possibly  prevail  against  those  who,  in  humility  I 
and  watchfulness,  cast  their  care  on  the  Captain  of  our  \ 
salvation. 

It  would  be  both  a  vain  and  presumptuous  attempt,  to 
describe  those  feelings  which  constitute  the  true  evidence 
of  Divine  Influence;  since  nothing  but  that  Influence  itself 
can  give  the  capacity  to  decide  between  Christ  and  anti- 
Christ.     But  in  general  it  may  be  remarked,  that  this  In-     ' 
fluence  leads  into  great  'watchfulness  and  humility.     All 
confidence  in  ourselves,  or  in  our  own  attainments,  will  be     ' 
brought  down.     And  as  we  are  brought  to  feel  our  own 
weakness  and    unworthiness,  we  shall   be  brought  more    : 
feelingly  and  fervently  to  desire  the  interposition  of  an 
Almighty  Friend  and  Redeemer.     As  the  evidences  of  his     ' 
regard  are  felt,  we  shall  experience  the  operations  of  that     ; 
''faith  which  works  by  love,  to  the  purifying  of  the  heart." 
And  if  we  love  God,  we  shall  also  love  our  fellow  crea-     i 
tures.     This  love,  like  the  Source  from  which  it  proceeds,     ' 
embraces  the  whole  rational  creation  ;  but  in  an  especial    i 
manner  the  household  of  failh.     Like  the  apostle  formerly, 
we  desire  to  give  oft'ence  neither  to  Jew  nor  gentile,   nor     i 
to  the  Church  of  Christ.     Far  from  separating  us  from  the 
common   walks  and  duties  of  life,   it  enables  us  to  pass 
through  the  former,  and  fulfll  the  latter,  with  more  pro-     \ 
priefy.     It  gives  to  the  ties  of  nature  and  society — such  as 
husbands  and   wives,  parents  and  children,  brethren  and     ^ 
friends — a  strength  and   sweetness  that  were  not   found   in     ' 
them  before.     Where  the   jiarlies  united  in   the   bonds  of     ■ 
natural  aflection,   are  nmlnal    partakers  of  these  bonds  of 
Ciospel    fellowship,    there    is    an  ample  tuWilment  of  the 


OF    IMMEDIATE    REVKLATIOX.  173 

promise  of  the  hundred  fold  in  this  life.  But  even  if  one 
party  alone  should  come  under  the  government  of  this 
superior  Principle,  the  prevalence  of  that  Principle  does 
not  dissolve  the  common  ties  of  natural  affection  ;  but  in- 
creases them,  sanctifies  them — and,  while  it  draws  the  veil 
of  charity  over  the  faults  and  failings  of  the  friend  or  com- 
panion, prompts  the  powerful  desire  for  their  redemption  ; 
and  thus  it  holds  out  the  invitation  :  "Come!  taste  and 
see  that  the  Lord  is  good." 

The  life  of  our  blessed  Lord  exhibited  an  uninterrupted 
course  of  the  purest  morality  ;  and  never  can  his  Spirit 
sanction  immorality  in  any.  Thus,  in  the  various  relations 
of  life,  the  Divine  Lifluence,  by  regulating  the  affections, 
and  giving  ability  to  discharge  our  several  duties  with  pro- 
priety, not  only  produces  a  course  of  true  and  rational 
morality,  but  abundantly  heightens  our  enjoyments  in  this 
life. 

The  votaries  of  pleasure,  or,  in  more  general  terms,  those 
who  have  not  thoroughly  submitted  to  the  cross  of  Christ, 
are  prone  to  the  opinion,  that  this  cross  would  be  the  death 
of  their  enjoyments.  But  if  it  were,  it  would  afford  others 
more  pure,  more  exquisite,  and  more  permanent  in  their 
stead.  But  the  idea  is  wrong  in  itself.  The  objects  of 
revealed  religion  are,  the  glory  of  God  and  the  happiness 
of  mankind.  The  requisitions  of  Infinite  Goodness  are 
neither  cruel  nor  unnecessary.  We  are  called  upon  to 
give  up  nothing  essential  to  happiness — nothing  essential 
to  the  true  dignity  of  man.  The  restrictions  of  the  Gospel 
point  to  those  principles,  passions,  and  feelings,  which  are 
inimical  to  happiness,  both  present  and  eternal — which 
disturb  the  order  and  harmony  of  our  own  bosoms  and  of 
the  world — and  render  us  incapable  of  enjoying  the  har- 
mony of  heaven,  either  in  anticipation  here,  or  in  endless 
fruition  hereafter. 

These  are  the  broad  outlines  of  religion.    It  separates  us 


174  OF    IMMEDIATE    REVELATION. 

from  the  erreat  causes  of  moral  evil  ;  and  thus  cuts  off  the  ; 
sources  of  unhappiness.  By  properly  balancing,  correct-  j 
ina:,  and  governing  our  passions,  feelings,  and  expectations,  j 
it  enable^  us  to  extract  from  the  material  world,  whatever  " 
good  it  is  capable  of  affording  :  securing  us,  at  the  same  I 
time,  from  the  stings  of  disappointment,  and  the  dissatis- 
faction of  satiety.  Nor  is  this  all:  casting  our  care  on  ! 
our  He-jvenly  Father,  and  looking  to  a  future  state  for  the  i 
full  fruition  of  happiness,  we  secure  to  ourselves  a  place  of  I 
refuge  from  all  the  storms  of  adversity,  and  feel  not  the  full  , 
bitterness  of  a  separation  from  earthly  enjoyments. 

But  mark- the  contrast.      The  carnal  mind  clings  with 
eagerness  to  objects,  transient  in  their  duration,  or  inimical 
to  happiness  in  their  nature.     Examine  the  whole  scope  of 
human  affairs,  from  the  most  innocent  amusements,  to  the    ; 
darkest  shades  of  depravity  and  sin.     Consider  for  a  mo- 
ment  what  would  be  the  consequences,  if  the  restraints  of    j 
religion  were  removed,  and  all  the  passions  of  the  human 
heart  were  let  loose  without  control  !     From  this  state  of    j 
depravity  and  wretchedness  the  restraints  of  religion  with-     ' 
hold  tliec  ;  and  not  only  from  this  miserable  condition  here    ] 
on  earth,  but  from  that  dreadful  abyss  of  horror,  of  which    i 
it  would  form  but  an  imperfect  prelude.     But  let  us  draw 
a  more  moderate  picture.     Suppose  thyself  engrossed  by 
those  objects  and  pursuits  called   innocent,  deriving  from    \ 
them  all  the  enjoyments  they  are  capable  of  producing,    1 
without  once  looking  beyond  them.     How  poor,  how  pre-     ' 
carious  would  be  thy  pleasures,  for  they  could  not  deserve     ' 
the  name  of  happiness  !   How  liable  would  they  be  to  be     ■ 
blasted  by  every  breeze  !  And  how  awful  would  thj/  situa- 
tion be,  when  summoned  to  leave  them  for  ever,   without 
one  ray  to  light  thy  prospects  to  a  happy  eternity  ! 

"  How  stiockiiif;  must  (h>  Mimmons  bo,  O  death  !  \ 

To  him  that  is  at  caw;  in  liis  pohscsbions  !"  Blair.  ,      \ 


,  OF    IMMEDIATE    BEVELATION.  175 

Religion  therefore,  through  the  influences  of  the  Holy 
Spirit,  saves  us  from  the  miseries  of  sin,  and  the  conse- 
quences of  ungoverned  passions,  both  in  time  and  eternity. 
It  leaves  us  in  the  full  enjoyment  of  the  real  comforis  of 
life,  rendered  a  thousand  times  sweeter  than  they  can  be 
under  the  influence  of  corrupt  inclinations.  It  serves  as  a 
sanctuary,  to  which  we  can  resort  when  every  earthly 
comfort  fails  ;  and  opens  to  our  prospects,  and  to  our 
spirits,  when  separated  from  these  tenements  of  clay,  a 
glorious  immortality. 


CHAPTER   IX. 


OF     DIVINE    WORSHIP. 


The  svihject  of  social  or  public  Worship,  justly  claims 
the  attention  of  all  religious  clenominations.  Bat  the  vary- 
ing opinions  and  practices  which  prevail  among  the 
dift'erent  societies  that  profess  Christianity,  as  well  as  the 
importance  of  the  subject  itself,  might  serve  as  an  admoni- 
tion to  us,  to  approacii  it  with  unbiassed  minds. 

Though  worship  or  devotion  is  the  most  solemn,  the 
most  awful,  and  the  most  sublime  exercise,  in  which  the 
mind  of  man  can  be  engaged  ;  yet,  in  itself,  it  is  simple. 
How  awful  it  must  be,  for  frail  and  erring  creatures  to 
present  themselves  to  the  notice  of  that  Omniscient  Being, 
before  whom  the  secrets  of  all  hearts  are  unveiled  !  Well 
might  the  prophet,  under  a  sense  of  the  Divine  Majesty, 
exclaim  :  "  Wherewith  shall  I  come  before  the  Lord,  and 
bow  myself  before  the  high  God  ?  Shall  I  come  before  Him 
with  burnt-offerings,  with  calves  of  a  year  old  ?  Will  the 
Lord  be  pleased  with  thousands  of  rams,  or  with  ten 
thousands  of  rivers  of  oil  ?"  J\Iic.  vi.  6,  7. 

And  yet,  how  animating — what  an  unspeakable  fitvour 
it  is,  for  the  soul  to  be  permitted  to  approach  the  Throne 
of  Grace,  and  pour  forth  its  wants,  its  sorrows  and  desires, 
before  a  Heavenly  Father  ;  feeling  that  his  own  Divine 
Inlluence  gives  access  to  Him,  and  forms  the  language  of 
the  prayer,  the  humble  acknowledgment,  or  triumphant 
prais(?  !  And  yet  this  solemn  and  sublime  exercise  is 
simple.      It   requires    neither    wealth    nor    learning,  nor 


or  WORSHIP.  177 

extraordinary  natural  abilities,  to  perform  it.  It  is  within 
the  reach  of  the  simple,  the  illiterate,  and  the  poor.  It 
can  bcj  performed  in  solitude,  as  well  as  in  the  crowd. — 
The  splendour  of  temples  and  the  pomp  of  attendance, 
can  add  nothing  to  recommend  it  to  the  notice  of  Almighty 
God. 

There  is  not  a  duty  we  owe,  or  a  privilege  we  enjoy, 
more  necessary  or  more  simple  than  Divine  worship. 
But  as  the  act  itself  can  neither  be  performed  nor  compre- 
hended, without  the  quickening,  illuminating  influence  of 
the  Spirit  of  Christ ;  so  there  is  no  religious  duty^  in  which 
the  wisdom  of  man  has  been  more  busy,  or  made  greater 
innovations. 

Let  us  for  a  moment  look  round  over  the  various  nations 
denominated  heathen,  of  ancient  and  modern  times,  an.d 
reflect  on  the  wild,  and  even  shocking  modes,  by  which 
they  have  attempted  to  conciliate  the  Divine  favour  ! 
Turning  our  attention  from  those  whose  opportunities 
have  been  comparatively  limited,  we  shall  still  find  that 
human  invention  has  been  busy,  where  Revelation  alone 
should  have  dictated  ;  and,  to  please  the  creature,  has  been 
made  an  object,  in  the  very  acts  which  should  have  been 
addressed  only  to  the  Creator. 

Under  tlie  Legal  Dispensation  there  was  much  external 
ceremony  in  their  devotional  exercises  ;  which  not  only 
typified  that  spiritual  Avofship  which  was  afterwards  to  be 
more  fully  introduced,  but  was  also  calculated  to  make  a 
deep  impression  on  the  minds  of  those  who  engaged  in 
them.  Their  worship  was  to  be  performed  in  a  magnificent 
temple.  The  luchness  and  grandeur  of  its  stru.  ture,  the 
purity  of  its  materials,  the  constant  attendance  of  the 
priests,  the  solemnity  of  the  sacrifices — all  these  were 
calculated  strongly  to  impress  the  mind  with  a  sense  of  the 
Divine  Majesty.  In  assembling  at  Jerusalem,  the  wor- 
shipers were  necessarily  witjidrawn  from  their  occupation;^ 
4  N 


178  'OK    WORSHIP.  ' 

and  the  cares  of  life.     Neitlicr  the   ordinary  pursuits  of    j 
domestic  concerns,  nor  even  tlie  defence  of  their  country, 
was   to   interrupt  or  divert  their  minds  from  these  solemn 
assemblies  : — thus  realizing  the  declaration,  that  "  he  that    : 
Cometh  to  God,  must  believe  that  He  «,  and  that  He  is  a 
rewarder  of  them  that  diligently  seek  Him." 

The  sacrifices  which  were  offered,  were  to  be  "  without 
blemish."     Nothing  that  was  sick  or  blind,  or  that  died  of   , 
itself,   was  to   be  presented  as   an   offering  to  the  Divine   | 
Majesty.     In  all  this  there   was   deep   instruction.     The 
whole  subject  was  clothed  with  a  dignity  and  solemnity 
peculiar  to  itself.     Reverence,   adoration,   and  confidence    | 
in   God,   were   inculcated    in   all   (hat    pertained   to  that  -, 
typical  Dispensation.     And  the  greatest  sincerity    in  the 
worshiper,   and   purity   and   perfection   in   the  offerings, 
were  requisites  not  to  be  dispensed  with. 

But  all  this  form  and  outward  glory,  were  only  shadows  | 
of  good  things  to  come.  It  was  not  the  external  rituals  of  j 
the  law,  with  all  tlie  pomp  and  splendour  of  the  temple,  \ 
that  drew  the  regard  of  God  to  those  who  worshiped  ' 
there.  Neither  thousands  of  rams,  nor  ten  thousands  of 
rivers  of  oil,  were  regarded  in  comparison  of  an  humble  '■ 
heart.  But  these  forms  and  ceremonies,  and  this  outward  ; 
glory,  were  dispensed  in  condescension  to  their  weakness  ;  * 
and  designed  not  only  to  point  to  the  Messiah,  but  also  to  | 
teach  them  of  the  Divine  Majestt,  and  the  abstraction  and  J 
solemnity  which  their  approaches  to  Him  required. 

When  our  Lord  was  inquired  of  by  the  woman  of  ' 
Samaria,  John  iv.  24,  respecting  worship,  He  informed 
her,  that  "God  is  a  Spirit,  and  they  that  worship  Him,  ; 
must  worshij)  Him  in  spirit  and  in  truth."  Worship  was  i 
not  confined  either  to  the  mountain  of  Samaria,  nor  yvt  \ 
to  Jerusalem  ;  but  to  be  performed  in  spirit  and  in  truth, 
without  regard  to  local  situation  or  outward  circumstaiues. 

The  apostle  bore  testimony,  that   "God  that  made  the 


OF    VVOUSHIP.  179 

world  and  all  things  therein,  seeing 'that  He  is  Lord  of 
heaven  and  earth,  dwelleth  not  in  temples  made  with 
hands,  neither  is  worshiped  with  men's  hands,  as  though 
He  needed  any  thing."  Jets  xvii.  24,  25.  And  therefore 
the  worship  retained  under  the  Gospel,  was  of  a  pure  and 
spiritual  nature.  Hence  we  believe,  that  our  approaches 
to  Him  can  only  be  in  spirit,  and  that  as  a  door  of  access 
is  opened  for  us  by  Him  who  has  the  "key  of  David." 
But  without  a  preparation  of  heart,  no  ceremonies  can  be 
acceptable. 

"  When  ye  come  to  appearbefore  Me,  who  hath  required 
this  at  your  hands,  to  tread  ray  courts  ?  Bring  no  more 
vain  oblations  ;  incense  is  an  abomination  unto  Me  ;  the 
new  moons  and  sabbaths,  the  calling  of  assemblies,  I  cannot 
away  with  ;  it  is  iniquity,  even  the  solemn  meeting."  Jsa. 
i.  12,  13.  If  the  Jews  could  not  recommend  themselves 
to  his  notice  merely  by  outward  forms  and  ceremonies, 
even  during  the  continuance  of  that  typical  Dispensation, 
much  less  can  we,  since  those  ceremonies  have  been 
abrogated  by  the  coming  of  Jesus  Christ.  We  cannot 
consistently  come  before  Him  with  a  set  form  of  words, 
prepared  beforehand  and  commttted  to  memory",  because 
we  kp.ow  not  what  to  pray  for  as  we  ought  ;  and  still  less 
can  we  clothe  these  addresses  in  music,  as  if  God  would 
be  pleased .  with  tones  and  instruments  of  musifc,  as  the 
volatile  and  fashionable  part  of  mankind  ;  or  as  if  the  most 
solemn  acts  of  devotion  were  to  be  converted  into  oppor- 
tunities of  amusement  and  creaturely  gratification.  When 
we  plan  our  devotions  tp  please  our  own  ears,  does  not  an 
important  query  arise,  whether  we  serve  ourselves  and  one 
another — or  God,  in  these  exercises  ? 

This  subject  opens  a  field  of  serious  inquiry,  into  which 

every     religious     denomination — nay,    every   individual, 

should  impartially  enter.     I  feel  a  solicitude  that  all  may 

examine   the   subject   for  themselves  :  let   nothing  detain 

4  N  2 


180  OF    \fORSHIl'. 

them  in  the  outward  court,  which  will  be  trodden  down  of 
the  gentiles — but,  animated  by  the  promises,  and  aided 
by  the  Influence  of  our  Lord  and  Saviour,  lot  tlfera  "  come 
boldly  to  the  Throne  of  Grace,"  into  a  holy  union  and 
communion  with  God. 

When  some  tbrmerly  were  urging  our  Lord  to  go  to  the 
Feast  of  Tabernacles,  He  said  unto  them  :  "  My  time  is  not 
yet  come  :   but  your  time  is  alway  ready."  John  vii.  6.  , 
And  his  disciples  can   often    adopt  a   similar   language, 
feeling  their  utter  incapacity,  of  themselves,  for  any  good 
word   or  work  ;    and  that  they  know  not  what  to  pray  for  ! 
as  they  ought,  without  the  helping  Lifluenco  of  the  Spirit  i 
of  Truth  :    and  therefore  they  cannot  presume  to  set  about  ; 
this  solemn  engagement,  without  the  necessary  qualification.  "^ 
For  if  "no  man  can  call  Jesus   Lord,  but  by  the   Holy 
Ghost,*'  how  can  an}'  act  of  devotion  be  performed  without 
this  Influence  ?     Neither  prayer,  praise,  nor  thanksgiving,  ! 
can  be  acceptable,  unless  it  arise  from  a  sensible  feeling  in  : 
our   hearts;  which   is   produced  only  by  the  operation  of 
Grace  there.     This  brings   us   into  a   sense   of  our   own 
condition,  and   gives   access   to    the  Father   of  Mercies.  ] 
Worshij)   performed   without  these  qualifications,  must  be  j 
will-Zi'ors/iip,  and  as  unacce])table  as  those  outward  pre-  , 
tences  of  the  Jews,  while  their  hearts  were  far  from  God.     • 

We  therefore  believe  it  right,  when  we  as.-emble  for  the 
purpose  of  Divine  worship,  to  sit  down  in  reverent  silence; 
endeavouring  to  abstract  our  minds  from  all  things  but  the 
One  (ireat  Object  of  adoration  :  and  in  this  humble, 
wailing  state  of  mind,  to  ronuiin  in  silence,  unless  we 
should  be  favoured  with  the  qualification  and  command 
for   vocal   language,  in  preaching,  prayer,  or  praise. 

God  is  a  Spirit,  and  can  l)e  approached  only  by  spirit. 
Hence  vocal  souiul  is  not  necessary  to  convey  to  Him  the 
desires,  which  his  own  Divine  Influence  has  raised  in  our 
hearts.     Language  is  only  necessary  to  convey  sentiments 


OF    WORSHIP.  181 

from  man  to  man.  Our  Father,  who  seeth  in  secret,  and 
who  knows  what  we  need  before  we  ask  Him,  and  who 
enables  us,  by  the  help  of  his  own  Divine  Influence,  to 
make  intercession  according  to  his  will — sees,  hears,  and 
knows  what  thus  passes  in  the  secret  of  the  heart,  without 
the  intfervention  of  words. 

When  a  number  of  individuals  thus  sit  down,  in  solemn 
silence,  waiting  upon  God — their  minds  being  abstracted 
from  all  inferior  objects,  and  their  spirits  engaged  in  ex- 
ercise for  the  arising  of  the  Word  of  Life,  a  spiritual  com- 
munion is  felt,  and  they  are  mutually  helpful  to  each 
other.  The  heavenly  virtue  and  solemnity  is  felt  to  flow 
as  from  vessel  to  vessel.  For  when  a  meeting  is  thus 
gathered  in  the  Name  and  Power  of  Christy  He  is  often 
pleased  to  appear  among  them  in  great  glory,  revealed  to 
that  perception  and  quickened  understanding,  which  is 
the  effect  of  his  own  Divine  work  in  their  hearts.  All  this 
may  be  effected,  though  there  may  not  have  been  a  word 
spoken  in  the  meeting. 

•  There  is,  in  silent  worship,  something 'so  beautiful,  so 
sublime,  so  consistent  with  the  relation  in  which  we  stand 
to  God,  that  it  appears  strange  there  should  exist  a  single 
doubt  of  its  propriety. 

Besides  the  impossibility  of  our  approaching  the  Supreme 
Being,  without  his  helping  Influence,  and  the  unreasonable- 
ness of  our  supposing  this  Influence  to  be  at  our  command, 
we  may  be  "  all  with  one  accord,  in  one  place,"  under  the 
Influence  of  the  "One  Spirit,"  and  each  spreading  his  own 
peculiar  condition,  his  wants,  his  sorrows,  doubts,  or 
humble  acknowledgments,  before  his  Almighty  Friend, 
without  confusion,  without  interruption  to  each  other,  but 
with  a  sensible  increase  of  solemnity  over  all. 
X  This  worship  depends  not  on  priest  or  minister,  Jesus 
Christ  being  Himself  the  High  Priest,  and  Minister  of  the  ^ 
4  N  3 


182  o*   woRsuii'. 

true  labernaclcj  which  God  hath  pitched,  and  not  man. 
And  here  let  it  be  remembered,  that  >vhen  \\c  engage  in 
acts  of  worship,  or  what  may  be  called  active  devotion, 
without  feeling  the  true  qualification  for  it,  but  merely  as 
a  duty,  and  make  use  of  a  form  of  words  prepared  before- 
hand—our animal  passions  may  be  excited  by  the  very 
exercises  thus  entered  into;  and,  in  the  fervour  of  our  zeal, 
we  may  not  be  able  to  distinguish  the  sparks  of  our  own 
kindling,  from  the  influences  of  Grace  :  "  for  Satan  him- 
self is  transformed  into  an  angel  of  light."  2  Cor.  xi.  14. 
But  when  we  settle  down  into  true  stillness,  and  experience 
our  own  wills  and  activity  brought  thoroughly  down,  and 
"every  thought  to  the  obedience  of  Christ" — then  indeed 
the  transformations  of  the  enemy  cannot  deceive  ;  but  the 
language  of  the  apostle  is  realized  :  "  We  know  Him,  and 
the  power  of  his  resurrection,  and  the  fellowship  of  his 
sufferings  ;  being  made  conformable  to  his  death." 

This  silent  worship  has  oflen  been  a  cause  of  wonder, 
and  remains  to  be  considered,  by  many,  an  unmeaning  and 
absurd  practice.  Bbt  if  we  admit  that  worship  requires  a 
peculiar  qualification,  and  that  it  is  impossible  to  enter  into 
acts  of  devotion  without  this  qualification,  it  will  follow, 
that  when  assembled  for  this  solemn  j)urpose,  if  the  qualifi- 
cation is  not  possessed  by  those  thus  assembled,  they  mu^t 
either  humbly  wait  upon  God  for  it,  or  be  chargeable  with 
will-worship,  if  they  presume  1o  go  on  without  it.  If  those 
assembled  should  thus  wait,  a  silent  meeting  would  be  the 
consequence.  And  who  can  suppose  this  inconsistent  with 
the  nature  of  the  object  in  view  ?  Can  it  be  supposed  that 
men,  collected  from  the  ordinary  and  perplexing  business 
and  cares  of  life,  or  perhai)s  from  the  giddy  rounds  of  plea- 
sure, or  even  from  the  deep  shades  of  depravity  aifd  guilt, 
should  be  at  once  prepared  to  enter  into  this  most  solemn 
cngngcment,  without  any  introversion  of  mind,  A\itliout 
collecting  their  wandering  thoughts,  and,  in  the  language 


OF    WORSHIP.  J83 

of  the  apostle,  "  feeling  after  God?"     And  bow  can  this 
be  more  consistently  done  than  in  solemn  silence  ? 

Thus,  from  the  very  nature  of  the  subject,  silence  appears 
to  be  generally,  if  not  always,  necessary,  as  a  preparation 
to  worship.  But  we  also  believe,  for  the  reasons  already 
suggested,  that  worship  ma//  be  performed  in  silence.  It 
being  an  intercourse  between  God  and  the  soul,  and  that 
intercourse  being  necessarily  in  spirit,  it  may  take  place  - 
without  the  medium  of  words.  That  feeling  desire,  that 
secret  aspiration  of  the  soul,  which  is  known  only  by  Him 
to  whom  it  is  directed,  is  an  act  of  devotion,  more  accept-^ 
able  than  any  form  of  words  that  could  be  uttered,  if 
unaccompanied  with  the  same  devotional  feelings. 

We  read  "there  was  silence  in  heaven."  But  we  cannot 
suppose  that  devotion  was  suspended.  Indeed  there  is  a 
devotion  which  language  cannot  reach  ;  when  not  only 
the  activity  of  the  creature  is  completely  brought  into 
quiet,  but  when  the  Divine  Majesty  is  so  revealed — his 
wisdom,  goodness,  power,  and  glory — that  every  faculty 
of  the  soul  is  held  in  awful,  silent  adoration  ! 

Hence  we  consider  silence  not  only  proper,  as  pre- 
paratory to  worship,  but  congenial  with  the  most  sublime 
worship  to  which  we  can  attain. 

We  are  aware  that  individuals  may  sit  down  in  silent 
meetings  without  being  benefited  by  it.  They  may  suffer 
their  minds  to  be  occupied  with  improper  objects  ;  or  they 
may  sink  down  into  a  state  of  dulness  and  insensibility, 
totally  incompatible  with  the  important  objects  for  which 
they  profess  to  assemble.  But  these  are  not  the  necessary 
consequences  of  silent  waiting.  Indeed  they  never  are  the 
consequences  of  it,  but  of  an  unprepared  and  lukewarm 
mind.  The  promise  remains  true  io  the  present  day,  and 
will  to  all  succeeding  ages  :  "  They  that  wait  upon  the 
Lord  shall  renew  their  strength."  Isa.  xl.  31.  The  com- 
4  N  4 


184  OF    WORSHIP. 

mand  is  addressed  to  us,  as  forcibly  as  it  was  to  the  ancient  j 
Jews  :  "  Be  still  !  and  know  that  I  am  God." — "  Keep  | 
silence  before  Me,  O  islands  !  and  let  the  people  renew  \ 
their  strength."  ; 

"  Without  Me,"  said  our  Lord,  "  ye  can  do  nothing." 
Happy  are  they  who  know  their  own  spirits  brought  into 
subjection,    and   an    humble    dependence    on   Him— not     ] 
daring  to  "  kindle  a  fire  or  compass  themselves  about  with     ' 
sparks,"  but  humbly  wait  on  God,  for  a  qualification  to 
worship  Him  in  spirit  and  in  truth.  ] 

Tliough    ])ublic    and  private  devotion  depend  on  the 
Influences  of  the  same  Spirit,  and  have  therefore  been  con-     ' 
sidcrcd  in  connexion,  in  the  preceding  part  of  this  chapter, 
yet  there  is  a  distinction  to  be  drawn  ;  though  the  per-    '\ 
formance  of  the  one  cannot  destroy  the  occasion  for  the    j 
other.     On  the  contrary,  they  reciprocally  promote  each     I 
other.     For  he  that  is  properly  engaged  in  secret  religious     | 
exercises  from  day  to  day,  will  thereby  be  better  qualified 
for  the  performance  of  public  worship  :  and,  on  the  other 
hand,  the  right  performance  of  social  worship  will  greatly     . 
contribute  to  dispose  the  mind  to  hold  on  its  way,  in  those 
secret  desires  after  communion  with  God,  to  which  the 
apostle   alluded,    when    he   admonished   the  believers  to     , 
"  pray  without  ceasing." 

Thr  pul)lic  assembling  of  Christians,  to  wait  npon  and  \ 
worship  God,  not  only  places  them  in  a  situation  to  be  \ 
helpful  to  each  other,  by  the  communication  of  their  . 
feelings,  under  Divine  influence,  in  preaching  and  vocal  | 
prayer,  as  well  as  by  a  secret  communion  of  spirit ;  but  it  | 
is  also  a  reasonable  acknowleilgment  of  the  goodness  of  j 
God,  and  of  our  dependence  upon  Him  for  every  thing  we  j 
yet  hope  for,  as  well  as  of  our  gratitude  for  the  blessings  • 
already  conferred  upon  us.  Well  therefore  did  the  apostle 
admonish  the  believers  :  "  Let  us  consider  one  another,  to    ^ 


OF    WORSHIP.  185 

provoke  unto  love  and  to  good  works  :  not  forsaking  the 
assembling  of  ourselves  together,  as  the  manner  of  some 
is."  Heb.  X.  24,  25.  And  again  :  "  I  beseech  you  there- 
fore, brethren,  by  the  mercies  of  God,  that  ye  present 
your  bodies  a  living  sacrifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service."  Rom.  xii.  1. 


CHAPTER  X. 


OF    THE    .MINISTRY 


Wc  bclirve,  -witli  tlie  apostles,  that  "  no  man  takcth  this 
honour  unto  himself,  but  he  that  is  called  of  God,  as  was 
Aaron  :"  Jltb.  v.  4.  and  that  this  call  is  not  dependent 
on  any  human  acquirements.  We  also  believe  the  com- 
mand of  our  blessed  Lord  to  his  disciples,  is  of  lasting 
obligation  :  "  Freely  ye  have  received,  freely  give."  Matt. 
X.  8. 

These  are  the  leading  principles  of  our  belief  concerning 
the  Ministry. 

But  in  order  to  understand  this  subject,  we  must  advert 
a  little  more  particularly  to  the  call  and  qualification  of  a 
Gospel  minister,  and  then  bring  into  view  the  maintenance 
which  is  warranted  on  (jospel  princi])l(>s. 

The  call  of  a  minister,  as  already  observed,  must  be  of 
God.  No  man  can  enter  into  this  dignitied  work,  merely 
from  his  Killing  or  runniug.  He  cannot  preach  the  Gospel 
unless  he  be  sent.  And  if  Christ  send  not,  of  course  he  is 
not  a  messenger  or  minister  of  Christ. 

Ifence  no  man  can  choose  for  himself  or  his  son  the  work 
of  the  ministry,  as  he  would  a  trade,  by  which  to  obtain 
emolument  or  repulali;)n.  The  ministers  of  the  Gospel,  to 
the  present  day,  nuist  be  called  by  the  same  authority,  and 
clothed  with  the  same  Influence,  that  the  apostles  had, 
though  it  may  not  be  in  the  same  ilegree.  Tliei/,  by  virtue 
of  their  call  and  qualilication,  were  messengers  and  ambas- 


THE    MINISTRY.  187 

sadors  of  Jesus  Christ.  Who  then  can  assume  these  high 
titles,  without  having  received  a  message  to  deliver,  or  a 
commission  to  fulfil  fr^m  Christ  ?  Without  these,  the  very 
essentials  are  wanting. 

And  what  is  a  minister  oftJfe  Gospel?  Does  not  the  very 
term  itself  assert  the  doctrine  we  have  advanced  ?  The 
Gospel  is  not  a  system  of  abstract  truths  or  propositions  ; — 
it  "is  the  power  of  God  to  salvation."  And  he  that  re- 
ceives a  dispensation  of  it  to  preach  to  others,  actually  does 
minister  it,  to  those  whose  hearts  are  prepared  to  receive  it. 
Thus,  according  to  another  metaphor,  of  the  Holy  Scrip- 
tures, he  becomes  a  vessel,  through  which  this  precious 
treasure  passes,  to  the  objects  of  redeeming  love.  But  he 
that  lias  not  received  such  a  dispensation  of  the  Gospel  to 
preach  to.  others,  cannot  possibly  be  a  Minister  of  the 
Gospel  ;  because  he  has  not  the  Gospel  to  communicate. 
On  the  contrary,  he  "  has  neither  part  nor  lot  in  the 
matter."  He  may  be  a  minister  of  certain  tenets  or  opinions 
— he  may  be  a  minister  of  the  commandments  and  traditions 
of  men,  if  he  has  indeed  received  these.  But  without  the 
Power  of  God,  making  him  a  minister  of  the  Spirit  arid  not 
of  the  letter,  his  preaching  never  can  be  of  Divine  authority, 
nor  in  "the  demonstration  of  the  Spirit  and  power." 

It  deserves  to  be  noticed,  that,  in  the  records  Avhich  have 
been  left  us  of  the  first  religious  meetings  of  the  primitive 
believers,  it  is  particularly  mentioned,  when  any  of  the 
apostles  were  engaged  to  speak  in  their  religious  as- 
semblies, that  they  were  "  filled  with  the  Holy  Ghost." 
The  manner  in  which  it  is  expressed,  is  quite  remarkable 
— "Then  Peter,"  or  James,  or  Avhoever  it  might  be,  '■^ being 
filled  zoit/i  the  Holij  Ghost'''' — stood  up,  &c.  clearly  imply- 
ing, that  without  this  imm.ediate  qualification,  even  the 
apostles  did  not  enter  on  these  important  duties. 

Our  Lord,  in  giving  instruction  to  his  ministers,  whom 
He  sent  out  while  He  was  on  earth,  gave  them  to  under- 


188  THE    MINISTRY. 

stand,  that  they  were  to  preach  nothing  but  what  they  had 
heard  from  Ilim  :  "  What  I  tell  you  in  darkness,  that 
speak  ye  in  li£^ht ;  and  what  ye  hear  in  the  ear,  that  preach 
ye  upon  the  liouse  tops."  And  even  when  brought  before 
kings  and  governors  for  the  testimony  they  bore.  He 
charo-ed  them  to  take  no  thought  how  or  what  they  should 
speak  :  for  it  should  be  given  them  in  that  same  hour  what 
thoA  should  speak  ;  for  it  was  not  Ihey  that  spoke,  but  the 
Spirit  of  their  Father  that  spoke  in  them.  Mali.  x.  27,  and 
ver.  18-20.  The  instructions  to  the  prophet  enjoined  the 
same  thing  :  "  Thou  shalt  hear  the  word  at  my  mouth,  and 
warn  them  from  Me."  Ezek.  xxxiii.  7.  And  "  other 
foundation,"  saith  the  apostle,  "  can  no  man  lay,  than  that 
is  laid,"  1  Cor.  iii.  11.  and  on  which  the  prophets  and 
apostles  were  built.  Ephes.  ii.  20.  This  living  ministry 
wholly  from  Divine  Inspiration,  was  evideidy  introduced 
and  established  as  the  ministry  of  Jesus  Christ  :  and  we 
cannot  suppose,  that  it  ever  was  designed  to  be  essentially 
or  radically  changed  in  its  nature.  We  cannot,  like  the 
Galatians  in  another  case,  {Gal.  iii.  3,)  suppose  that  Gos- 
pel minislry  was  begun  in  the  Spirit,  and  afterwards  to  be 
continued  by  the  natural  or  acquired  abilities  of  man.  For 
the  object  is  the  same,  through  all  ages  :  being  to  open  the 
eyes  of  mankind,  and  "turn  them  from  darkness  to  light,- 
and  from  the  power  of  Satan  to  God  ;"  Ads  xxvi.  18  ;  and 
to  edify  the  body  of  Christ.  And  no  man,  by  his  natural 
or  acquired  al)ilities,  ever  was  or  ever  \\'\\\  be  capable  of 
this  ;  as  the  apostle  bore  testimony  :  "  Not  that  we  are 
sufficient  of  ourselves  to  think  any  thing  as  of  ourselves  ; 
but  our  sufficiency  is  of  God  :  who  also  hath  made  us  able 
ministers  of  the  New  Testament  ;  not  of  the  Itttir,  but  of 
the  Spirit;  for  the  letter  killetli,  but  the  Spirit  giveth  life." 
2  Cor.  iii.  5,  6. 

Thus  the  ministry   was  constituted  in  the    beginning, 
under  the  highest  authority  ;  and  we  are  bound  to  believe 


THE    MINISTRY.  189 

that  it  is  still  of  the  same  nature,  and  must  be  conducted 
on  the  same  principles.  In  vain  may  we  look  in  the  Scrip- 
tures of  Truth,  for  a  Divine  sanction  of  a  ministry,  entered 
into  in  the  will  of  man,  and  exercised  without  Immediate 
Divine  Revelation. 

The  qualification  for  the  ministry  is  called  a  gift.  It  is 
the  testimony  of  the  apostles  in  a  great  number  of  places. 
Paul  expresses  himself  in  the  following  manner  :  "  Though 
I  have  the  gift  of  prophecy."  1  Cor.  xiii.  2.  "I  was  made 
a  minister,  according  to  the  gift  of  the  Grace  of  God,  given 
unto  me,  by  the  effectual  working  of  his  power."  Eph.  iii. 
7.  To  Timothy  he  says  :  "  Neglect  not  the  gift  that  is  in 
thee."  1  Tim.  iv.  14.  In  his  epistle  to  the  Romans,  he 
says  :  "  Having  then  gifts  differing  according  to  the  grace 
that  is  given  to  us,  whether  prophecy,  let  us  prophesy  ac- 
cording to  the  proportion  of  faith  ;  or  ministry,  let  us  wait 
on  our  ministering  ;  or  he  thatteacheth,  on  teaching  ;  or  he 
that  exhorteth,  on  exhortation."  Rom.  xii.  6,  7.  To  the 
Corinthians  he  says  :  "  Now  there  are  diversities  oi gifts, 
but  the  same  Spirit ;  and  there  are  differences  of  administra- 
tions, but  the  same  Lord.  And  there  are  diversities  of 
operations,  but  it  is  the  same  God,  which  worketh  all  in 
all."  "  For  to  one  is  given  by  the  Spirit,  the  word  of  wis- 
dom ;  to  another  the  word  of  knowledge,  bj/  the  same 
Spirit  ;  to  another  faith,  by  the  same  Spirit  ;  to  another 
the  gifts  of  healing,  by  the  same  Spirit  ;  to  another  the 
working  of  miracles  ;  to  another  prophecy  ;  to  another 
discerning  of  spirits  ;  to  another  divers  kinds  of  tongues  ;  to 
another  the  interpretation  of  tongues  :  but  all  these  worketh 
that  one  and  se/f  same  Spirit,  dividing  to  every  man  seve- 
rally as  He  will."  1  Cor.  xii.  4-11. 

The  apostle  Peter  says  :  "  As  every  man  hath  received  the 
gift,  even  so  minister  the  same  one  to  another,  as  good 
stewards  of  the  manifold  Grace  of  God."  1  Peter  iv.  10. 
From  all  these  passages,  and  many  more  that  might  be 


190  THC    MIMSTUY. 

selected,  but  which  I  omit  for  the  sake  of  brevity,  it  is  very 
clear  that  the  qualifiralinii  for  the  ministry  is  the  pure  gifl 
of  God  ;  which  gift  is  i)estowe(l  upon  every  man  severally 
as  He  will.  There  are  diversities  of  srifts^  and  diflerences 
of  administrations,  and  diversities  of  operations  ;  but  it  is 
the  same  Spirit— the  same  God,  that  worketh  all  in  all. 
A  Divine  In/luencc  and  power  callins:  and  preparing  them, 
and  directing  them  in  the  exercise'  of  their  gifts,  is  the  im- 
portant ol)ject  here  brought  into  view.  Thus  we  know  the 
ministry  was  at  first  constituted  and  exercised.  And  we 
may  boldly  assert,  that  nothing  can  deserve  the  name  of 
Gospel  Ministry, which  has  not  God  for  its  author,  and  his 
Immediate  Influence  for  its  director.     ' 

Man  indeed  may  deliver  elegant  orations,  by  the  strength 
of  his  natural  or  acquired  abilities  ;  and  this  he  may  do, 
either  extemporaneously,  or  prepared  beforehand,  and 
committed  to  memory.  They  may  be  couched  in  the 
language  of  Christ,  and  of  his  true  ministers  in  different 
ages.  They  may  produce  much  creaturely  zeal,  both  in 
the  speakers  and  hearers,  and  powerfully  move  the  natural 
passions  ;  and  yet  produce  no  real  conversion  to  God,  nor 
advancement  of  his  cause.  While  the  true  ministry, 
though  it  may  not  be  with  excellency  of  speech,  but  in 
weakness  and  fear,  and  in  much  trembling,  may  yet  be  in 
the  demonstration  of  the  Spirit  and  Power,  reaching  the 
consciences  of  the  aiulience,  und  answering  to  the  Witness 
of  (jiod  there. 

The  call  being  of  God,  aiul  the  qualification  by  the 
cftectual  working  of  his  power,  it  follows  that  human 
authority,  the  will  of  man,  or  human  acq,uirements,  cannot 
constitute  a  (jJospel  Ministry.  In  the  primitive  Church,  the 
apostles  were  mostly  illiterate  nuMi,  and  t)f  Mhat  are  con- 
siden'd  nu'an  occupations,  such  as  fishernuMi,  &c.  I^'or 
(iod  made  choice  of  the  weak,  the  foolish  and  despised 
tilings  of  this  worlil,  to  confouml  ihe  wistlom  of  the  wise 


THE     MINISTUY.  191 

and  bring  to  nought  the  underslanding  of  the  prudent — 
that  no  Jlesh  might  glory  in  his  presence.  And  this  rer 
mains  to  be  the  case  down  to  the  present  day  :  He  "  will  not 
give  his  glory  to  another,  nor  his  praise  to  graven  images." 
Jsa.  xlii.  8.  To  those  who  run  and  are  not  sent,  the  query 
still  forcibly  applies  :  "  Who  hath  required  tliis  at  your 
hands  ?  "  Isa.  i.  12. 

The  great  apostle  of  the  gentiles  was  not  made  a  minister 
by  man,  nor  in  the  will  of  man  ;  but  necessity  was  laid  upon 
him,  and  he  felt  that  woe  was  to  him,  if  he  preached  not 
the  gospel — a  Dispensation  of  which  had  been  committed 
to  him.  He  also  acknowledged  :  "  By  the  Grace  of  God  I 
am  what  I  am,"  And  all  true  ministers,  as  such,  should  be 
able  to  adopt  the  same  language. 

That  natural  and  acquired  abilities  are  not  excluded 
from  the  work  of  the  ministry;,  will  be  readily  granted  ; 
and  that  when  they  are  sanctified  and  brought  under  the 
qualifying  power  of  Grace,  thay  may  eminently  promote 
the  honour  of  God,  and  the  good  of  mankind.  What  is 
insisted  on  is,  that  education  is  not  essential  to  the  qualifi- 
cations of  a. gospel  minister  :  and  that  no  man  can  put  him- 
self into  the  ministry  without  the  immediate  call  and 
influence  of  the  Holy  Spirit.  None  of  the  prophets  ever 
became  such  without  this  immediate  call  ;  and  all  the 
apostles  and  true  ministers  in  the  Church  of  Christ,  were 
so  called  and  qualified.  Even  those  who  had  been  the 
companions  of  Christ  in  the  flesh,  who  saw  his  miracles, 
heard  his  precepts,  and  were  empowered  to  work  miracles 
themselves,  were  commanded  to  "  tarry  at  Jerusalem,  till 
they  were  endued  with  Power  from  on  high  ;  "  clearly 
proving  that  nothing  but  Power  from  on  high,  renewedly 
furnished,  can  enable  men  to  preach  the  Gospel.  And 
how  can  it  be  otherwise  ?  since  the  Gospel,  as  already 
observed,  is  the  Power  of  God  to   salvation  ;  even  that 


\9i  THE    MINISTRY. 

same    Power   by   which   all  things  were  made,  that  were 
made. 

Unto  the  wicked  the  language  remains  to  be  :  "  What 
hast  thou  to  do  to  declare  my  statutes,  or  that  thou 
shouldst  take  my  Covenant  in  thy  mouth  ?  seeing  thou 
hatest  instruction,  and  castest  my  words  behind  thee." 
Ps.  1.  16,  17.  It  is  only  as  the  Grace  of  God  is  received, 
and  its  purifying  operations  submitted  to,  that  the  in- 
dividual becomes  prepared  for  this  high  and  holy  calling. 
With  this  also  agrees  the  command  of  our  Lord  to  Peter  : 
"  When  thou  art  converted  strengthen  thy  brethren." 
X,uke  xxii.  32.  And  finajly,  after  his  resurrection,  when 
He  was  about  giving  Peter  that  charge  to  feed  his  sheep, 
and  lambs,  how  closely  did  He  press  the  inquiry  :  "  Lovest 
thou  me  ?  "  Nor  was  the  important  commission  given  till 
Peter  could  appeal  to  Him  :  "  Yea,  Lord  !  Thou  knowest 
that  I  love  Thee." — "  Lord  !  Thou  knowest  all  things  ; 
Thou  knowest  that  I  love  Thee."  And  this  must  all  true 
ministers  be  able  to  say,  in  humility  and  sincerity,  through 
the  influence  of  the  love  of  (iod  sanctifying  the  heart  ;  to 
which  must  be  superadded,  the  special  call  to  the  important 
work.  To  the  man  who  has  not  experienced  this  renova- 
tion, the  whole  subject  is  wrapped  in  impenetrable  mystery. 
The  veil  being  on  his  own  understanding,  he  cannot  pos- 
sibly be  able  to  explain  to  others,  the  mysteries  of  the 
kingdom  of  heaven  ;  much  less  can  he  deliver  the  messages 
of  God  to  his  children. 

When  the  excellences  of  the  Gospel  Dispensation  were 
seen  ill  prophetic  vision,  the  work  of  the  ministry  was  parti- 
cularly brought  into  view  :  "And  it  shall  come  to  pass  inthe 
last  days,"  saith  CJod,  "I  will  jxjur  out  of  my  Spirit  upon  all 
flesh  :  and  your  sons  and  your  (laughters  shall  prophesy,  aiul 
your  young  men  shall  see  visions,  aiul  your  olil  men  shall 
dream  dreams.  And  on  my  servants  and  on  my  handnuiidens, 


THE    MINISTRY.  193 

will  I  pour  out  iu  those  days,  of  my  Spirit ;  aud  they  shall 
prophesy."     Acts  ii.  17,  18. 

If  it  should  here  be  objected,  that  though  the  gift  of 
prophecy  was  received  under  the  Law,  and  also  iu  the 
days  of  the  apostles,  yet  this  gift  has  now  ceased  in  the 
Church, 

I  may  reply,  that  this  is  contrary  to  the  view  which  was 
clearly  presented  in  the  foregoing  passage  of  Scripture. 
The  prophet  Avas  not  merely  representing  the  manner  in 
which  the  New  Covenant  Dispensation  would  be  intro- 
duced, but  he  was  describing  the  very  nature  of  the 
Dispensation  itself,  and  its  prominent  and  permanent 
characteristics. 

The  apostle  encouraged  the  believers  to  desire  the  best 
gifts,  but  rather  that  they  might  prophesy.  And  what  he 
thus  wrote,  "  was  written  for  our  instruction,"  as  well  as 
for  the  instruction  of  those  to  whom  it  was  immediately 
addressed.  But  it  may  be  further  remarked,  that  pro- 
phesying, in  tile  Scripture  acceptation,  is  not  confined  to 
the  foretelling  of  future  events.  The  apostle  applies  it  to 
"  speaking  unto  men  [from  Divine  Influence]  to  edifica- 
tion, and  exhortation,  and  comfort."  1  Cor.  xiv.  3.  And  it 
is  declared  in  the  book  of  Revelations,  (hat  "  the  testimony 
of  Jesus  is  the  spirit  of  prophecy."  Rtv.  xix.  10. 

The  apostle  Peter  gave  this  impressive  charge  :  "  If 
any  man  speak,  let  him  speak  as  the  Oracles  of  God  ;  if 
any  man  minister,  let  him  do  it  as  of  the  ability  which 
God  giveth  :  that  God  in  all  things  may  be  glorified, 
through  Jesus  Christ."  1  Peter  iv.  11.  The  prophecy  of 
Joel,  and  the  testimony  of  the  same  apostle,  clearly 
attribute  prophesying  to  the  pouring  out  of  the  Spirit. 
From  all  which  it  follows,  that  if  it  is  still  necessary  in  the 
Church,  to  speak  to  men  to  edification,  to  exhortation,  and 
comfort — if  the  testimony  of  Jesus  is  still  necessary  to  be 
maintained  among  his  disciples,  then  the  spirit  of  prophecy 
4  o 


194  THE    MINISTRY. 

does  Still  exist ;  and  the  exercise  of  the  ministry  is  to  be, 
as  it  originally  was,  from  Immediate  Divine  Influence. 

The  admonitions  of  the  apostles,  in  relation  to  the 
ministry,  must  be  applicable  to  us,  unless  Ave  would  break 
in  upon  the  whole  body  of  Scripture  doctrine  and  precept. 
And  if  these  precepts  are  applicable  to  us  at  all,  it  must  be 
in  the  same  sense  in  which  they  were  applicable  to  those 
to  whom  they  were  immediately  addressed.  And  the 
•whole  course  of  precepts  relating  to  the  ministry,  did 
recognize  the  necessity  of  a  Divine  call  and  qualification, 
through  the  immediate  operation  of  the  Holy  Spirit  :  for 
such  was  the  ministry  of  that  day.  Therefore,  if  such  was 
the  meaning  which  the  inspired  writers  of  the  New  Testa- 
ment intended  to  convey  to  the  ministers  and  believers 
then — such  is  their  true  meaning — and  we  must  receive 
them  in  the  same  sense,  or  we  have  nothing  to  do  with 
them  at  all.  This  will  necessarily  lead  us  to  the  admission 
of  the  principle  I  have  laid  down,  or  we  must  give  up  the 
whole  body  of  Scripture  doctrine  and  precept. 

The  prophecy  of  Joel,  as  quoted  by  the  apostle  Peter, 
deserves  to  be  more  particularly  brought  into  view  :  "And 
it  shall  come  to  pass  in  the  lost  days,  saith  God,  I  will 
pour  out  of  my  Spirit  upon  all  flesh  ;  and  your  sons  and 
your  daughters  shall  prophesy,  and  your  young  men  shall 
sec  visions,  and  your  old  men  shall  dream  dreams.  And 
on  my  servants  and  on  my  handmaidens,  I  A\ill  pour  out 
in  those  days,  of  my  Spirit  ;  and  they  shall  prophesy." 
Acts  ii.  17,  IS. 

The  first  thing  to  be  noticed  in  this  prophecy  is  the 
time  in  which  it  was  to  be  fulfilled  ;  that  is,  in  the  last 
days.  If  it  did  take  ])lace  in  the  days  of  the  apostle,  as 
Peter  bore  testimony  that  it  did,  and  does  not  continue 
to  the  present  time,  it  would  not  be  in  the  last  ilai/s. 
But  this  would  deny  the  truth  of  the  prophecy  in  the 
very  outset. 


THE    MINISTRY.  195 

In  the  next  place,  y\e  may  observe  that  the  promise  of 
the  effusion  of  the  Holy  Spirit  was  to  sons  and  daughters 
— servants  and  handmaidens.  This  portion  of  Scripture 
briiigs  into  view  the  question,  whether  females  are  ever 
called  to  the  ministry  or  not.  To  say  that  they  are  not, 
would  at  once  be  calling  in  question  the  authorities  just 
quoted.  The  promise  of  the  Spirit,  and  the  qualification 
to  prophesy,  is  as  positive  to  the  daughters  and  hand- 
maidens, as  to  the  sons  and  servants.  And  the  apostle 
bore  as  ample  testimony  to  its  fulfilment  in  the  one  case 
as  in  the  other.  He  knew  that  females  had  prophesied 
under  the  former  dispensation,  such  as  Miriam,  and  Debo- 
rah, and  Huldah.  The  prophetess  Anna  bore  testimony 
to  the  coming  of  the  Messiah,  as  well  as  did  the  good  old 
Simeon.  Nor  can  the  prophecy  of  Elizabeth,  the  mother 
of  John  the  Baptist,  be  considered  less  remarkable  than 
any  which  preceded  it.  It  was  a  woman  to  whom  that 
clear  exposition  of  worship  was  given  at  Jacob's  well. 
And  she  was  actively  engaged  to  invite  others  to  "  come 
and  see  a  man  that  told  me  all  that  ever  I  did.  Is  not  this 
the  Christ  ?  "  And  so  effectually  did  she  preach  Christ, 
that  many  believed  from  her  testimony,  and  sought  Him 
for  themselves.  It  was  a  woman  that  first  announced  the 
glorious  tidings  of  the  resurrection  of  our  blessed  Lord. 
And  let  it  be  remembered,  that  these  glad  tidings  were 
preached  to  the  apostles  themselves,  who  at  that  time  were 
sunk  into  despair.  They  were  then  scattered  as  sheep 
without  a  shepherd  ;  and  all  their  prospects  were  involved 
in  gloom.  How  animating  then,  was  the  message  which 
the  Divine  Master  sent  by  a  woman  :  "  Go  to  my  brethren, 
and  say  unto  them,  I  ascend  unto  my  Father  and  your 
Father,  and  to  my  God  and  your  God."  John  xx.  17. 
Priscilla,  as  well  as  Aquila,  instructed  the  eloquent  Apollos 
more  perfectly  in  the  nature  of  the  Gospel  Dispensation. 
And   numerous  cases   are  mentioned  in  the  New  Testa- 


196  THE    MINISTRV. 

ment,  of  prophetesses^  .uul  "  women  who  laboured  in  llie 
Gospel." 

But  several  passages  in  the  writinc:s  of  tlie  apostle  Paul, 
have  been  construed  into  objections  to  women's  preachinir; 
such,  for  instance,  as  the  following  :  "  Let  your  women 
keep  silence  in  the  Churches,  for  it  is  not  permitted  unto 
them  to  speak  ;  but  the?/  are  eommunded  to  be  under 
obedience,  as  also  saith  the  Law.  And  if  they  will  learn 
any  thing,  let  them  ask  their  husbands  at  home  :  for  it  is  a 
shame  for  women  to  speak  in  the  Church."  1  Cor.  xiv.  34, 
Sb.  But  the  speaking  alluded  to,  was  very  clearly  a 
troublesome  asking  of  questions  which  could  be  answered 
better  at  home,  than  in  their  religious  meetings. 

That  the  asking  of  q  nest  ions  had  become  troublesome, 
is  obvious  from  the  following  considerations.  When  the 
Gospel  was  first  preached,  it  excited  astonishment  in  the 
minds  of  a  large  number  of  those  who  heard  it.  It  was 
"  to  the  Jews  a  stumbling-bhek,  and  to  the  Greeks  foolish- 
ness.'' And  even  to  the  sober  and  sincere  inqnirers,  it 
presented  mysteries  in  which  they  desired  to  be  more 
perfectly  instructed.  Hence  it  became  common  for  doc- 
trinal questions  to  be  asked.  And  this  practice,  in  time, 
by  being  abused,  led  into  an  impertinent,  inquisitive 
disposition  respecting  unimportant  things.  Hence,  the 
apostle  cautioned  Timothy  not  to  "give  heed  to  fables  and 
endless  genealogies,  which  minister  questions  rather  than 
edifying."  1  Tim.  i.  4.  And  in  the  same  epistle,  he  fur- 
ther cautions  him  "against  some  who  were  "  j)r()nd,  knowing 
nothing,  but  doting  about  qucstiotis  and  strifes  of  words, 
whereof  cometh  envy,  strife,  railing,  evil  surmising,  per- 
verse disputings  of  men  of  corrupt  minds,  and  destitute  of 
the  Truth."  1  Tim.  vi.  4,  5.  And  in  2  Tim.  ii.  '23,  he 
charges  him  :  "  But  foolish  and  unlearned  questions  avoiil, 
knowing  that  they  do  gench-r  stiife."  He  gives  the  same 
caution  to  Titus,  iii.  9.    From  all  which  it  is  clear  that  the 


THE    MINISTllY.  i^ 

askinc:  of  questions  had  become  troublesome  in  their  reli- 
gious meetings  ;  and  as  lie  makes  so  direct  an  allusion  to 
such  inquiries  or  "  questions,"  in  the  text  under  considera- 
tion, ("let  them  ask  their  husbands  at  home,  for  it  is  a 
shame,"  &c.)  it  is  at  least  a  fair  inference  that  he  designed 
to  put  a  stop  to  this  ;  but  had  no  allusion  to  the  exercise  of 
a  gift  of  the  ininistrj^  Indeed,  we  cannot  suppose  that  the 
apostle  would  attempt  to  prove  the  impropriety  of  their 
taking  a  part  in  the  ministry,  by  reminding  them  that  they 
might  ask  questions  of  their  husbands  at  home.  What 
imaginable  relation  could  this  bear  to  the  case  in  hand  ? 
What  question  could  a  pious  female  ask  at  home  of  her 
husband,  that  would  relieve  her  mind  from  the  burden  of 
a  message  she  had  received  to  deliver  to  the  Church — to 
relieve  her  from  the  exercise  of  a  gift  in  the  ministry  ? 
Thus  it  is  evident,  as  the  prohibition  of  the  apostle,  in  the 
passage  above  cited,  related  to  asking  of  questions,  and 
such  as  could  properly  be  answered  by  their  husbands  at 
home — it  had  no  relation  to  the  exercise  of  a  gift  in  the 
ministry. 

Their  usurpation  of  authority  over  the  man,  as  prohi- 
bited by  the  apostle,  related,  I  should  suppose,  to  their 
domestic  concerns  ;  for  preaching  the  Gospel  is  not  usurp- 
ing authority,  and  has  nothing  to  do  with  it.  Our  Lord, 
on  a  certain  occasion,  reminded  his  disciples  :  "  Ye  know 
that  the  princes  of  the  gentiles  exercise  dominion  over 
them,  and  they  that  are  great  exercise  authoritj/  upon 
them.  But  it  shall  not  be  so  among  you  :"  "  but  whosoever 
will  be  chief  among  you,  let  him  be  your  servant."  Matt. 
XX.  25-27. 

But  what  puts  the  question  beyond  all  doubt,  as  to  the 
sentiments  of  the  apostle,  is,  that  he  actually  gave  directions 
how  the  women  should  behave  while  in  the  exercise  of  the 
ministry ;  he  uses  the  w  ords  "  prayeth  "  and  "  prophesieth," 
1  Cor.  xi.  5.  which  he  certainly  would  not  have  done,  had 
4  o  3 


198  THE     MINISTRY. 

it  been  prohibited.  He  not  only  gave  such  directions,  but 
he  mentions  with  peculiar  rcfrard,  certain  women  that  hud 
laboured  with  him  in  the  Gospel.  Phil.  iv.  3.  And  Philip 
the  Evangelist  "  had  four  daughters,  virgins,  which  did 
prophesy."  Acts  xxi.  9. 

Seeing  that  females  were  admitted  to  the  high  office  of 
'prophecy  under  the  Legal  Dispensation,  and  that  in  the 
promise  of  the  more  general  eflusion  of  this  gift,  the 
daughters  and  handmaidens  were  equally  included  with 
the  other  sex — that  they  actually  were  among  the  tirst 
messengers  of  the  Gospel — and,  finally,  that  they  "  did 
prophesy"  and  "  labour  in  the  Gospel,"  after  the  churches 
were  formed  and  settled  ;  and  received  particular  instruc- 
tions how  to  conduct  themselves  in  the  church,  in  the 
exercise  of  this  gift  ;  it  is  strange  that  the  privilege  should 
ever  have  been  called  in  question.  We  are  informed  on 
the  authority  of  Divine  Revelation,  that  male  and  female 
are  one  in  Christ  Jesus — that,  in  the  relation  in  which  they 
both  stand  to  Him,  the  distinction  is  as  completely  broken 
down,  as  between  Jew  and  gentile — bond  and  free.  Thus, 
Revelation  has  made  known  the  important  truth — and 
reason  will  bear  testimony  to  the  same  thing.  The  mind 
of  the  female  is  susceptible  of  all  those  sensibilities,  affec- 
tions, and  improvements,  which  constitute  the  Christian 
character.  In  a  state  of  renovation,  we  must  admit  it  has 
equal  access  to  the  Fountain  of  light  and  life.  And  if 
we  reflect  on  the  natural  faculties  which  are  brought  into 
requisition  for  preaching  the  Gospel,  we  shall  readily 
perceive  that  females  are  not  destitute  of  these.  Indeed 
experience  has  j)roved,  that  many  have  possessed 
these  qualifications  in  an  eminent  d(-gree.  The  range  of 
thought,  the  facility  of  communicating  their  ideas  in 
appropriate  language,  the  sympathy  with  suffering  hu- 
manity— a  deep  and  lively  sense  of  gratitude  to  God,  and 
of  the  beauty  of  holiness — a  zeal  for  the  honour  of  God, 


THE    MINISTRY.  199 

and  the  happiness  of  his  rational  creatures  ;  all  these  are 
found  among  the  female  part  of  the  human  family,  at  least 
as  frequently  and  as  eminently  as  among  the  men.  But 
the  essential  qualification  for  the  ministry  is  a  special  call. 
It  is  a  special  gift,  distributed  to  every  one  severally,' 
according  to  the  Divine  will.  And  there  must  be  a 
preparation  of  heart  for  this  ;  for  it  cannot  dwell  with 
impurity.  There  is  no  communion  between  light  and 
darkness — Christ  and  Belial.  So  that  the  individual  on 
whom  this  gift  is  conferred,  must  attain,  in  a  good  degree, 
to  purity  of  mind.  And  here  again,  no  objection  can  be 
made  against  the  female  character,  when  brought  into 
comparison  with  the  other  sex. 

Thus,  neither  in  reason  nor  in  nature,  can  there  be  found 
sufficient  grounds  for  excluding  them  from  the  ministry. 
It  rests  entirely  on  the  Divine  Head  of  the  Church-^ 
whether  He  confers  upon  them  this  gift  or  not.  It  is  his 
prerogative  to  send  by  whom  He  will  send  ;  and  we  have 
no  right  to  interfere  with  his  government,  or  arrogate  to 
ourselves  what  belongs  exclusively  to  Him. 

The  Society  of  Friends  allow  no  salaries  for  the  support 
of  their  ministers,  believing  it  right  that  they  should 
minister  to  their  own  necessities.  The  ministry  never  was 
designed  for  a  trade :  for  the  true  ministers  do  not  take  the 
oversight  of  the  Church  for  filthy  lucre,  but  of  a  ready 
mind.  1  Pet.  v.  2.  The  prospect  of  gain  never  can  direct 
their  views  or  labours  to  any  particular  place  ;  for  if  money 
is  the  call,  they  cannot  have  the  authority  of  Christ.  And 
yet  we  do  not  suppose  that  all  those  ministers  are  actuated 
by  these  motives,  who,  according  to  the  rules  of  the 
Society  to  which  they  belong,  are  provided  with  a  main- 
tenance. 

But  the  Society  of  Friends  never  have  put  their  ministers 
on  a  worse  footing  than  the  poor  among  them.  We  feel 
ourselves  bound  to  administer  to  their  necessities,  as  well 
4  o4 


SOO  THE    MINISTBV. 

as  to  the  necessities  of  others  in  like  r irnim-^^tances.  We 
know  that  those  who  saw  the  servants  of  Christ  sick,  or 
hungry,  or  in  need  of  clolliing,  or  in  prison,  and  did  not 
administer  to  them,  had  this  as  a  heavy  charge  against 
them,  in  the  day  of  final  retribution.  (  FuU  Mall,  xxv.) 
We  also  know  that  the  gentile  converts  administered  to 
the  poor  saints  at  Jerusalem  ;  the  apostle  very  forcibly 
arguing,  that  if  the  gentiles  had  partaken  of  their  spirituals, 
it  was  not  unreasonable  that  the,/  should  partake  of  their 
temporals.  And  the  Pliilippians  sent  once  and  again,  to 
relieve  the  necessities  of  the  apostle  Paul.  Phil.  iv.  Ac- 
cordingly, if  our  ministers  need  pecuniary  aid,  we  afibrd 
it,  and  consider  ourselves  bound  to  do  so,  as  well  as  to  re- 
lieve the  necessities  of  the  poor  who  are  not  in  this  station. 
When  ministers  leave  their  homes,  their  domestic  enjoy- 
ments and  occupations,  to  spread  the  glad  tidings  of  the 
Gospel,  without  any  motives  of  a  sordid  nature,  there  are 
strong  obligations  on  those  whom  they  visit,  to  sympathize 
with  them  in  their  various  trials,  and  to  relieve  their 
necessities. 

But  all  this,  though  it  proves  that  true  ministers  of  the 
Gospel,  are  entitled  to  hospitality  where  they  go  in  the 
exercise  of  the  ministry,  and  that  they  ought  to  have  their 
necessities  supplied,  if  they  are  not  able  to  support  them- 
selves, does  not  at  all  militate  against  the  belief,  that  the 
Gospel  never  can  be  made  an  article  of  bargain  and  sale, 
like  merchandise  in  the  market,  or  like  a  man's  professional 
skill.  Feeling,  like  the  apostle,  necessity  laid  upon  them, 
they  dare  not  let  j)ecuniary  considerations,  in  the  smallest 
degree,  influence  their  minds.  They  dare  not  measure 
their  gifts  by  money,  or  set  a  monied  value  on  their 
services,  or  receive  hire,  or  claim  any  thing  from  their 
hearers  as  a  matter  of  r/g///,  or  withhold  their  labours  if 
p<Tuniary  advantages  are  not  offered  ;  for  woe  is  to  them, 
if  they  preach  not  the  Gospel.     They  must  go  where  their 


THK    MlNiSTR\.  201 

Lord  and  Master  jmay  be  pleased  to  send  them,  lookin«-  to 
11  im,  and  to  Him  only,  for  their  reward. 

Not  a  trace  can  be  found  in  the  New  Testament,  to  show 
that  the  ministers  of  the  Gospel  ever  directed  their  travels 
where  they  could  get  the  most  money,  or  that  they  ever 
made  a  monied  contract  for  preoching,  or  even  that  they 
were  ever  influenced  in  any  of  their  movements,  by  such 
considerations. 

The  practice  of  the  Society  of  Friends  corresponds  with 
these  views.  Their  ministers  are  not  considered  at  liberty 
to  travel  or  appoint  niictiiigs,  without  being  first  approved 
as  ministers,  and  acknowledged  as  such,  by  the  Society  in 
its  official  capacity.  And  win  n  they  are  concerned  to 
travel  in  the  ministry,  they  are  to  lay  their  prospects,  as  to 
each  particular  visit,  before  their  own  Monthly  Meeting. 
And  if  the  proposed  visit  extend  beyond  the  limits  of  the 
Yearly  Meeting  to  which  they  belong,  the  concurrence  of 
the  Quarterly  Meeting  is  required.  The  meeting  which 
sets  them  at  liberty  to  travel,  takes  care  that  they  are  pro- 
vided with  suitable  company  :  and  if  their  circumstances 
render  it  necessary,  they  are  also  provided  with  means,  by 
which  they  can  keep  themselves  from  being  chargeable, 
when  among  those  who  are  not  of  their  own  profession. 

Thus,  while  there  is  a  careful  guard  on  one  hand,  to 
avoid  every  thing  that  could  operate,  in  itself,  as  an 
inducement  of  a  pecuniary  nature,  we  are  careful  that  our 
ministers  who  are  in  limited  circumstances  should  not, 
from  that  cause,  be  prevented  from  the  full  exercise  of 
their  gifts. 

As  nothing  tends  so  powerfully  to  lay  waste  the  Church, 
as  a  corrupt  and  unsound  ministry  ;  so  the  adversary  has 
always  been  busy  to  insinuate  himself  into  this  department 
of  the  Church.  If  he  can,  by  any  means,  draw  men  into 
that  office  who  have  neither  part  nor  lot  in  the  matter — if 
they  are  destitute  of  the  life  and  Spirit  of  Christ  in  them- 


sod  THE    MINISTRY. 

selves,  no  matter  how  eloquent  they  may  be,  or  however 
they  may  store  their  minds  with  the  language  of  those  who 
have  been  Divinely  inspired  ;  their  popularity  and  seem- 
ini;  holiness  only  the  more  powerfully  tend  to  divert  the 
minds  of  their  hearers,  from  the  pure  Principle  of  Life  in 
themselves. 

Not  only  are  those  who  arc  never  called  or  prepared  to 
enter  into  the  ministry,  thus  intruded  into  the  office  ;  but 
the  enemy  is  not  lacking,  in  his  attempts  to  "  draw  down," 
if  possible,  tlie  very  "  stars  of  heaven." 

When,  therefore,  an  individual  believes  himself  called  to 
the  ministry,  great  care  should  be  taken  at  the  setting  out. 
It  is  necessary  that  he  should  not  only  have  experienced 
the  love  of  God  in  its  tendering  impressions,  but  in  those 
more  powerful  operations  which  are  designed  to  consume 
"  the  dross,  the  tin,  and  even  the  reprobate  silver." 

As  these  purifying  dispensations  go  on,  and  communion 
and  peace  with  God  are  enjoyed,  He  Avill  be  pleased  to 
carry  on  the  preparation  of  those,  whom  He  designs  to 
make  "ministers  of  the  Spirit  and  not  of  the  letter." 

The  apprehension  of  being  called  to  this  work,  will  be 
presented  with  great  weight  and  awfulness,  and  when  the 
mind  is  most  under  the  Divine  Influence.  Nor  will  this 
be  attended  with  the  exaltation  of  the  creature,  but,  on  the 
contrary,  with  deep  humility  and  self  abasement. 

These  preparatory  exercises,  if  properly  endured,  will 
work  that  reduction  of  the  natural  will,  which  is  necessary, 
in  order  to  enable  the  individual,  not  only  to  distinguish 
the  Divine  luMucnce  from  every  other  impression,  but  also 
to  speak  from  that  Influence,  without  any  mixture  of  other 
springs  of  action.  During  these  exercises,  various  con- 
flicts, doubts,  and  fears,  may  be  expected  to  arise  in  the 
mind  ;  but  if  they  serve  to  bring  it  into  greater  humility, 
and  more  coustant  and  entire  dependence  on  God,  it  will 


THE    MINISTRY.  203 

be  found  that  even  these  afflictive  dispensations  have  been 
both  in  wisdom  and  in  fatherly  regard.  There  are  many 
who  can  acknowledge,  thai  "tribulation  worketh  patience, 
and  patience  experience,  and  experience  hope — and  hope 
maketh  not  ashamed,  because  the  love  of  God  is  shed 
abroad  in  the  heart."  Rom.  v.  4.  It  is  on  the  operations 
of  Divine  Power,  in  every  stage  of  preparation  and  of 
service,  that  we  must  rely,  agreeably  to  the  testimony  of 
Scripture  :  "  The  preparation  of  the  heart,  and  the  answer 
of  the  tongue,  are  of  the  Lord." 

But  while  there  should  not  be,  in  such  persons,  a 
dependence  on  secondary  resources,  or  a  looking  out  for 
instrumental  help,  there  should  be  an  openness  to  receive 
the  counsel  and  admonition  of  their  friends  ;  for  he  who 
sets  himself  beyond  the  reach  of  Christian  caution  and 
instruction,  cannot  be  upon  safe  ground. 

They  must  feel  that  their  natural  and  acquired  abilities 
cannot  enable  them  to  fill  the  important  station  ;  and,  in 
Christian  humility,  they  will  be  ready  to  adopt  the  lan- 
guage :  "  Who  is  sufficient  for  these  things." 

It  is  thus  through  weakness  and  fear,  that  the  Head  of 
the  Church  is  pleased  to  lead  his  true  ministers,  that 
they  may  put  no  confidence  in  the  flesh  or  in  themselves, 
but  in  Him  alone,  whose  "  strength  is  made  perfect  in 
weakness." 

Not  always  knowing  what  is  best  for  us,  we  may  desire 
to  have,  in  the  beginning,  more  extensive  views  and  pros- 
pects of  what  is  to  be  delivered,  than  is  consistent  with 
Divine  wisdom.  "  I  have  many  things  to  say  unto  you," 
said  our  Lord,  "but  ye  cannot  bear  them  now" — and  this 
may  be  as  applicable  to  the  messages  of  the  Gospel,  as  to 
any  other  revelation.  Those  extensive  prospects  that  may 
be  desired  by  the  creature,  may  be  far  beyond  its  capacity 
to  bear  ;  and  hence,  in  the  tender  dealings  of  a  gracious 
Father,  they  are  withheld.     He  who  would  have  his  minis- 


204  THE    MINISTRV. 

ters  to  hear  the  word  at  His  mouth,  ami  warn  or  instruct 
the  peoi)le  from  lliii — >vho  >vould  lead  his  servants  into 
deep  dependence  on  Him  alone,  and  not  on  themselves, 
will  when  it  is  Lest  to  be  so,  communicate  the  message  to 
])e  delivered,  sentence  by  sentence  ;  tliat  they  may  walk  by 
faith,  and  not  l>y  sij^dit.  It  is  of  the  first  importance,  that 
we  should  distinguish  between  the  workings  of  our  own 
spirits,  and  the  Influence  of  the  Spirit  of  Jesus  Christ.  It 
is  instructive  to  rememljer,  that  the  Divine  intelligence  was 
uttered  to  the  prophet,  in  "  a  still  small  voice  ;  "  and  thus  it 
continues  to  the  present  day.  When  the  will,  the  wisdom, 
and  all  the  passions  of  man,  are  brouglit  into  silence, — in 
this  state  of  quiet  waiting,  the  mind  is  in  the  best  situation 
to  be  brought  so  under  the  government  of  the  Divine  In- 
fluence, as  to  "  speak  as  of  the  ability  which  God  giveth." 

Satan  is  spoken  of  in  the  Scriptures,  as  being  transformed 
into  an  angel  of  ligl>t.  And  we  have  no  reason  to  believe 
that  he  is  not  as  busy  and  as  artful  in  his  transformations, 
as  ever  he  was,  in  any  age  of  the  world.  Thus  lie  has 
oltcn  promoted  the  kingdom  of  darkness,  by  an  apparent 
zeal  for  religion.  And  thousands  have  encompassed  them- 
selves with  sparks,  and  warmed  themselves  with  the  fire 
of  their  own  kindling  ;  and  in  the  end  have  realized  the 
sentence,  that  they  should  lie  down  in  sorrow.  Neither 
the  busy  workings  of  the  creaturely  ^vill,  nor  the  reasoning 
faculty  of  the  human  mind,  can  ever  bring  forth  any  thing 
as  ministry,  that  will  benefit  the  speaker  or  the  hearers. 
That  ])assage  in  Matthew,  vii.  ^i^,  seems  to  have  reference 
to  this  view  of  the  subject  :  "  Many  will  say  to  Me,  in  that 
day,  Lord  !  Lord  !  have  we  not  prophesied  in  thy  Name, 
and  in  thy  Name  have  cast  out  devils,  and  in  thy  Name 
done  many  wonderfid  works  !— and  then  will  I  profess  unto 
them  :  1  never  kiu-w  you  !" 

Fair,  specious  prosjjecls  may  be  presented  to  the  mind  ; 
wide  fulds  of  doctrine,  in  which  there  may  be  large  scope 


THE    MINISTRY.  205 

for  the  display  of  eloquence  ;  and  yet  all  this  may  have  no 
application  to  the  state  of  the  meeting,  and  no  authority 
from  the  Head  of  theCliurch. 

"  My  sheep  ,"  said  Christ,  "hear  my  voice,  and  they 
follow  Me,  and  the  voice  ofa  stranger  they  will  not  follow." 
The  attentive  mind  will  be  able  to  discover  the  difference; 
but  nothing  short  of  the  Divine  Influence  itself,  can  be  the 
true  evidence. 

It  is  well  known  to  those  who  have  been  led  into  this 
experience,  that  much  perturbation  of  mind  may  very 
easily  arise  on  these  awful  occasions  :  and  that  such  may, 
at  times,  be  ready  to  sink  under  the  conflict  of  feelings  that 
takes  place.  Some  of  these  feelings  may  be  regarded  as 
resembling  the  earthquake,  the  whirlwind,  and  the  tire. 
Great  and  distressing  conflicts  may  take  place,  as  prepara- 
tory to  the  call  and  command  to  move.  But  this  is  not  the 
only  kind  of  conflict  to  be  noticed. — All  those  emotions 
which  arise  from  a  fear  of  the  assembly,  or  of  any  indivi- 
duals in  it,  ought  to  be  overcome  ;  fur  the  "  fear  of  man 
bringeth  a  snare,""  and  will  unfit  the  minister.  When  a 
true  prospect  presents  to  the  mind,  it  will  generally,  if  not 
always,  be  with  calmness  :  and  it  is  of  importance  that 
that  calmness  should  not  be  disturbed.  But  it  will  be 
disturbed,  if  place  is  given  to  any  other  feelings,  reflec- 
tions, or  reasonings,  instead  of  simple  attention  to  the  pure 
gift,  and  the  admonition  of  the  apostle  :  "  Be  instant  in 
season."  Thus  moving  on,  with  undivided  attention  to 
the  openings  of  the  Word  of  Life,  and  the  faith  and  ability 
afl'orded — the  minister  will  be  enabled  to  arise  with  the 
arising  of  Divine  Power. 

But  if  any  should  suppose  that  their  own  natural  abilities 
or  acquirements  are  sufficient  for  this  important  work — or 
if  they  should  suppose,  that,  from  their  past  experience, 
they  are  able  to  preach  the  Gospel,  without  the  immediate 
aid  and  Influence  of  the  Spirit  of  Christ,  "  they  yet  know 


206  THE    Ml.VISTRV.  I 

nothing  as  they  onc^ht  to  know,"  and  will  be  found  in  the    1 
corrupt  and  false  ministry. 

The  more  we  advance  in  experience,  the  more  deeply  ; 
shall  wc  be  impressed  with  a  sense  of  our  dependence  ' 
upon  God,  through  Jesus  Christ,  and  that  "  without  Him  j 
we  can  do  nothing."  No  man  can  be  released  from  this 
dependence,  without  ceasinor,  at  the  same  time,  to  be  a  ! 
servant  of  Christ. 

There  is,  however,  a  strong  propensity  in  the  creature,    \ 
to  assert  its  own  independence.     It  is  painful  and  humili- 
ating to  the  naturally  proud  mind  of  man,  to  be  in  this    , 
dependent  state — to  be  made  a  spectacle  to  angels  and  to 
men,  and  to  be  accounted  a  fool  for  Christ's  sake  ;  and,    ; 
after  many  times  of  favour  and  enlargement  in  the  ministry, 
to   sink   down   into   nothingness  of  self.     But  this  is  the 
beaten  path,   which   the  apostles  themselves,  and  all  true 
ministers,  down  to  the  present  day,  have  trodden.  " 

Let  then  the  admonition  be  observed  by  all  :  "  Trust  in 
the  Lord  w  ith  all  thiiu'  heart,  and  lean  not  unto  thine  own    ! 
understanding."     Prov.  iii.  5. 

1 

Vocal  supplication  may  be  considered  as  belonging  to    j 
the  ministry.     In  this  exercise,  the  minister  becomes  the    1 
mouth  of  the  assembly.     And  if  addresses  to  the  Throne  of   , 
Grace  which  are  unfelt,  must  necessarily  be  unavoilhig; 
how  clear  must  he  the  necessity,  in  this  case,  of  speaking 
only  under  the  Lilluence  of  the  Ei\jnal  Spirit  !   To  address    * 
Almighty  God,  on  behalf  of  an  assembly,  expressing  (heir    | 
wants  and  their  feelings,  cannot  be  done  without  the  Spirit 
of  Jesus  Christ,  through  whom  alone  there  is  access,  and    i 
by  A>honi  alone  we  can  have  that  feeling  sense  of  the  states    j 
of  otlu'rs,  which  is  necessary  in  this  most  solemn  exercise.     ' 

Our   Lord,  while  personally  on  <'arth,  adverted  puticu-    ] 
larly  to  the  subject  of  prayer.     The   zealous  professors  of 
that  day,  were  in  the  practice  of  making  longprai/ers.    | 


THE    MINISTRY.  207 

But  our  Lord  admonished  his  disciples,  to  be  not  as  the 
hypocrites,  who  used  vain  repetitions,  aud  thought  they 
should  be  heard  for  their  much  speaking.  The  specimen 
of  prayer  which  He  gave  them  (it  was  a  specimen,  for  He 
said  :  '•^ After  this  manner  pray  ye")  was  remarkable  for  its 
fulness  and  conciseness.  How  comprehensive,  and  yet 
how  short  and  simple  ! 

It  is  a  fact,  to  which  experience,  as  well  as  Scripture, 
will  bear  testimony,  that  those  who  are  favoured  with  the 
nearest  access  to  the  Throne  of  Grace,  to  whom  the 
Divine  Majesty  becomes  most  clearly  revealed,  Avill  feel 
the  most  awfulness,  reverence,  and  self  abasement,  in  these 
approaches.  And  in  this  reverential  aAve,  there  will  be  no 
place  for  light  or  redundant  expressions.  The  language 
will  be  full,  solemn,  and  concise.  And  while  it  will  com- 
port with  the  dignity  and  solemnity  of  the  occasion,  it  will 
contain  nothing  for  the  sake  of  mere  ornament. 

He  knows  what  we  have  need  of  before  we  ask,  and 
therefore  cannot  need  repetitions  or  explanations.  Nor  is 
it  consistent  with  the  nature  of  this  solemn  engagement,  to 
be  intermixed  with  exhortations  to  the  people. 

In  looking  back  to  the  ministers  of  the  Gospel  in  the 
primitive  Church,  in  the  exercise  of  their  gifts,  both  in 
preaching  and  in  supplication,  we  shall  find,  in  them,  an 
encouraging  and  instructive  example.  There  is  no  instance 
of  their  delivering  premeditated  or  written  orations,  either 
as  sermons  or  prayers.  They  came  not  with  excellency  of 
speech  or  human  wisdom,  declaring  the  great  Truths  of  the 
Gospel  ;  but  they  spoke  as  the  Spirit  gave  them  utterance, 
a  reaching  power  and  energy  attending  their  ministry. 
And  this  same  power  is  graciously  permitted  to  attend  the 
true  ministers  of  the  Gospel  to  the  present  day.  Nor  is  it 
exclusively  confined  to  the  ministers,  whom  it  enables  to 
speak  with  the  demonstration  of  the  Spirit,  and  power  ; 


208  THE    MINISTRY. 

but  it  is  the  crown  ami  iflory  of  the  Cliiirch  in  aliases. 
And  1  am  well  assured  that  i4  would  be  more  abundantly 
aflorded  to  the  professors  of  the  Christian  name,  if  it  were 
'nwTc  believed  in  ami  soitgitt  after — if  they  would  "believe 
in  the  Lii^ht  and  walk  in  it."  Many,  very  many  pious 
minds,  who  now,  with  weary  steps,  tread  the  dull  r6unds 
of  devotional  exercises,  planned  by  the  wisdom,  and  per- 
formed in  the  will  of  man — who,  leaninjj^  on  these  exercises, 
iind  not  that  comfort  to  which,  at  times,  they  ardently 
aspire — by  lookinj^  \o  tlu;  Spirit  and  Power  of  Christ,  re- 
vealed in  the  heart,  would  indeed  find  "  the  place"  they 
are  in  to  be  "  shaken."  And  as  they  are  brought  to  experi- 
ence, in  the  language  of  another  portion  of  Scripture,  >' the 
removal  of  those  things  that  are  shaken,"  they  would  find 
"those  things  which  cannot  be  shaken  to  remain."  Ileb. 
xii.  '2.1.  "  Jesus  Christ,  i  he  same  yesterday,  to-day,  and  for 
ever,"  has  promisetl  a  spiritual  communion  with  those  that 
love  Him.  John  xiv.  23.  But  in  order  to  experience 
these  blessings  there  must  be  faith  in  his  spiritual  appear- 
ance. Were  this  faith  m^re  prevalent  among  the  pro- 
fe.-sors  of  his  Name,  He  would  more  abundantly  reveal  the 
ojieralions  oi  his  Power,  and  pour  into  their  minds  the 
comlorls  which  (low  from  the  inexhaustible  Fountainof  his 
love.  In  our  religious  meetings,  we  shall  not,  at  once, 
enter  on  the  solemn  acts  of  devotion,  without  feeling  his 
inlluence  to  prepare  our  minds,  to  approach  Him  ^ith 
acceptable  olierings,  that  our  "  prayer  might  be  set  lorth  as 
incense  before  Him,  and  the  lifting  up  of  our  hands  as  the 
evening  sacrifice."  But  till  thi^  cjualification  is  experi- 
enced, the  most  rational  exercise,  on  thes(>  occasions,  is, 
reverently  to  nail  upon  Him.  In  this  nailing,  state  of 
mind.  He  is  often  pleased  to  clothe  us  >\ith  hnnii/ilt/^  under 
a  sense  of  our  weakness  and  entire  depenilence  on  Him  for 
all  our  comforts,  and  for  the  springing  up,  in  the  heart,  of 
that  animating  Inlluence,  \n hereby  a  qualification  is  expe- 


THE    MINISTRY.  209 

rienced  for  the  various  acts  and  exercises,  which  are  re- 
quired in  the  Church  of  Christ. 

It  is  only  in  a  deep  sense  of  humility  and  dependence 
upon  God,  animated  by  a  lively  impression  of  his  good- 
ness, that  we  can  be  prepared  to  bow,  and  cast  down  every 
crown  before  Him.  And  it  is  the  immediate  operation  of 
his  Power  alone,  that  can  enable  us  truly  to  speak  in  his 
Name,  or  to  offer  up  to  Him  the  tribute  of  reverent  adora- 
tion and  praise. 


CHAPTER  XI. 


15  A   P  T  I  S  M  . 


The  Scriptures  afibrd  clear  evidence  that  the  Law  was 
designed  as  a  schoolmaster  to  lead  to  Christ  ;  and  that 
"  the  divers  washings  and  carnal  ordinances"  which  it 
imposed,  were  1o  continue  only  till  the  time  of  reformation, 
or  the  introduction  of  the  New  Covenant  Dispensation. 

It  also  appears  that  John's  ministry  belonged  to  the 
typical  and  shadowy  dispensation,  designed  to  "  prepare 
the'way  of  the  Lord" — to  bear  testimony  that  the  time  of 
his  coming  was  at  hand — to  typify  the  purifying  opera- 
tions of  his  Power,  and  finally  to  apply  his  testimony  to 
the  person  of  Jesus  of  Nazareth  :  for  all  these  things 
were  eft'ected  by  that  messenger  and  his  ministration.  As 
multitudes  flocked  to  his  preaching  and  baptism,  he 
directed  their  attention  to  Christ  ;  representing  himself  as 
his  \nimh\c forerimticry  whose  baptism  was  to  decrease  as 
a  thing  of  course,  and  contra-distinguishing  it  from  the 
baptism  of  Christ  :  "  I  indeed  baptize  you  with  water 
unto  repentance  ;  but  He  that  cometh  after  rae  is  mightier 
than  I,  whose  shoes  I  am  not  worthy  to  bear  :  He  shall 
bapl'neyou  with  the  Holi/  Ghost  and  with  Jire.''  This 
clear  and  point<'(l  testimony  Avas  owned  by  our  Lord,  at 
his  conjing,  with  the  shnu-  kind  of  assent  that  He  gave  to 
the  Law,  by  submitting  to  the  rituals  which  accomjjanied 
it. 

"  Think  not,"  said  our  Lord,  "tliat  I  am  come  to  destroy 
the  Law  or  the  prophets  ;  I  am  not  come  to  destroy,  but  to 


OF    BAPTISM.  211 

fulfil."  Matt.  V.  17.  And,  in  fulfilling,  He  ended  that 
typical  Dispensation,  in  his  own,  wJiich  was  of  a  pure  and 
spiritual  nature. 

There  was  a  peculiar  proprieiy  in  this;  for  these  typical 
rites  and  ceremonies  being  of  Divijie  appointment,  their 
force  or  oblig-ation  lasted  till  the  New  Covenant  Dispen- 
sation was  completely  introduced;  which  did  not  take 
place  until  the  Great  Sacrifice  was  completed.  Here  their 
obligation  ended,  but  they  were  continued,  in  condescen- 
sion, a  considerable  time  after  their  obligation  had  ceased. 

It  is  very  remarkable,  that  the  peculiar  rite  *  which 
was  considered  the  seal  of  the  "  former  Covenant,"  was 
abrogated  by  the  introduction  of  tlie  New  Dispensation. 
Under  the  Law,  this  rite  was  not  to  be  dispensed  with  ; 
but,  on  the  contrary,  its  disuse  was  no  less  than  a  derelic- 
tion of  the  Covenant  itself,  with  the  promises  and  blessings 
annexed  to  it.  But  when  it  had  accomplished  its  office, 
when  the  Antitype  had  come,  under  the  New  Dispensation, 
the  apostle  assured  some  who  wished  still  to  retain  the 
ceremony,  that  if  they  conformed  to  the  Law  in  this  respect, 
"Christ  should  profit  them  nothing."  Gal.  v.  2.  Not 
that  one  ceremony  had  been  instituted  for  another.  For 
thisj  which  was  an  outward  rite,  and  made  a  seal  of  an 
outward  Covenant,  pointed  to  an  inward  change  of  heart, 
as  the  seal  of  a  spiritual  Covenant.  And  here  were  pro- 
bably the  grounds  of  the  strong  prohibition  of  the  retention 
of  this  ceremony,  as  it  would  be  a  relinquishment  of  the 
Spiritual  Dispensation  to  which  it  pointed  ;  or  a  denial  of 
the  coming  of  the  Antitype. 

That  this  ceremony  had  a  direct  allusion  to  a  change  of 
heart,  was  understood  even  under  the  Law  :  as  may  be 
seen  by  reference  to  Deut.  x.  xvi.  and  xxx.  6.  and  Jer.  iv. 
4.  and  many  other  passages  of  Scripture. 

Thus  the  whole  body  of  ceremonies  under  the  Law,  was 

*   Circumcision. 

4  p  2 


2]2  or  iJAi'TiSM. 

designed  to  represent  the  coming  of  Christ  and  his 
Spiritual  Dispensation.  Many  of  them  were  practised 
after  the  ascension  of  our  Lord,  not  of  necessilj/,  but  of 
condescension.  Even  that  seal  of  the  old  Covenant,  which 
was  ultimately  so  positively  prohibited,  was  allowed  for  a 
time  by  the  apostle  Paul,  as  well  as  others.  In  condescen- 
sion to  the  weakness  of  the  human  mind,  which  cannot 
bear  sudden  transitions,  but  must  be  gradually  enlightened 
and  enlarged,  these  things  were  permitted  or  suffered  for 
a  time  ;  but,  in  the  language  of  John,  they  were  to  decrease^ 
and  finally  to  disappear. 

All  that  has  been  said  of  the  ceremonies  of  the  Law,  in 
general,  will  apply  to  the  ministration  of  John  ;  for  he  was 
under  the  Law,  as  well  as  the  prophets  that  had  preceded 
him.  "  He  was  the  voice  of  one  crying  in  the  Wilderness : 
Prepare  ye  the  way  of  the  Lord  !"  His  whole  office  was 
but  preparatory  to  the  coming  of  our  Lord  in  the  flesh  ; 
and  he  was  to  "  decrease,"  as  the  Dispensation  of  the 
Gospel  advanced  to  a  complete  establishment :  thus  giving 
place  gradually,  not  ceasing  entirely  at  once. 

As  John  approached  nearer  to  the  Gospel  Dispensation 
in  point  of  lime,  than  any  other  prophet,  so  his  testimony 
was  more  direct  and  pointed. 

And  as  our  Lord  acknowledged  the  testimony  of  the 
Fjaw,  and  applied  it  to  Himself,  so  He  also  acknowledged 
the  testimony  of  John,  than  whom  a  greater  prophet  had 
not  appeared.  And  as  He  came  to  fulfd  the  LaAV,  so  He 
ahoJ'u//il/(d  the  ministration  of  .John.  It  nuiy  be  particu- 
larly remarked,  that,  in  speaking  of  the  Law,  He  said,  He 
"•  came  not  to  destroy,  but  io  fulfd  it."  And  this  fulfilling 
evidently  was,  by  introducing  the  spiritual  realities  to 
which  it  pointed,  to  end  the  types  and  shadows,  with  all 
the  "  washings  and  carnal  ordinances,  imposed  till  the 
time  of  reformalion." — And,  as  He  used  the  word  ''fulfil," 
as  applied  to  the  La:o  and  the  prophets,  so  He  used  it  as 


OF     BAPTISM.  213 

applied  to  John  and  his  baptism  :  "  Sutler  it  to  be  so  now, 
for  thus  it  becometh  us  to  fulfil  all  righteousness."  Matt. 
iii.  13. 

The  Jews  were  in  expectation  of  the  promised  Messiah  : 
however  erroneous  their  ideas  might  have  been  respecting 
his  character,  still  He  was  much  desired.  They  had  lost 
their  power  and  preeminence  among  the  nations  of  the 
earth.  They  had  been  conquered  and  made  tributary, 
by  one  nation  after  another,  till  their  yoke  had  become 
grievous.  They  were  informed  by  the  ancient  prophets, 
that  a  messenger  would  be  sent  before  the  Messiah,  in  the 
spirit  and  power  of  Elias.  When  John  commenced  his 
ministry,  there  was  something  singular  and  striking  in  his 
appearance.  The  prophecy  represented  him  as  the  voice 
of  one  crying  in  the  Wilderness,  saying :  "  Prepare  ye  the 
way  of  the  Lord  ;  make  straight  in  the  desert  a  high  w  ay 
for  our  God  !"  Isaiah  xl.  3.  He  commenced  his  ministry 
in  the  JVilderness  of  Judea.  His  food,  his  clothing,  his 
doctrine,  and  his  baptism,  were  all  calculated  to  impress 
the  minds  of  those  w  ho  resorted  to  him,  w  ith  the  idea  that 
the  important  event  was  then  at  hand.  His  testimony  on 
this  head  was  clear  :  and  though  his  reproofs  were  severe, 
his  message  was  gladly  received.  For  we  read  in  the 
evangelist  :  "  Then  went  out  unto  him  Jerusalem  and 
all  Judea,  and  the  region  round  about  Jordan,  and  were 
baptized  of  him  in  Jordan,  confessing  their  sins."  Matt. 
iii.  5,  6.  Submission  to  his  baptism,  I  consider,  was 
intended  by  those  who  did  it,  as  an  acknowledgment  to 
his  testimony.  This  testimony,  however,  was  not  complete 
till  he  had  applied  it  personally  to  our  Lord -Jesus  Christ. 
Thus  it  was  that  John  fulfilled  his  commission,  and 
accomplished  the  very  end  for  which  he  was  sent,  "  to 
prepare  the  way  of  the  Lord."  When  therefore  our  Lord 
commenced  His  ministry,  it  was  seen  fit,  in  infinite  wisdom, 
that  He  should  own  the  testimony  of  John.  This  opened 
4  p  3 


214  OF    BAPTISM. 

u  door  of  easy  access  to  discipleship  with  Him.  And  those 
who  had  submitted  to  the  baptism  of  John,  were  thus  in- 
troduced to  the  very  threshold  of  profession  with  Christ, 
before  they  were  aware  of  it  :  and,  by  this  means,  many  of 
the  strontr  prejudices  that  would  have  operated  unfavour- 
ably on  them,  were  removed.  But  there  is  another  con- 
sideration, of  some  importance  to  a  correct  understanding 
of  the  subject.  As  the  Law  was  represented  as  a  school- 
master t3  lead  to  Christ,  Gal.  iii.  24.  so  John  and  his 
ministry  were  designed  to  prepare  the  way  of  the  Lord. 
Matt.  iii.  3,  and  Isa.  xl.  3.  The  object  was  the  same, 
though  the  mode  of  expression  was  different.  Li  point  ^f 
authority  too,  they  may  be  placed  on  tlie  same  ground,  for 
^oth  were  of  Divine  appointment.  And  as  no  abrogation 
of  types  and  shadows  took  place  till  the  crucifixion  of 
Christ,  so  the  observance  of  John's  baptism,  in  common 
with  the  other  rituals  of  that  Dispensation,  was  to  be  ex- 
pected to  continue  till  that  important  period.  The  obliga- 
tions of  the  ceremonial  law  rested  on  the  disciples  of 
Jesus  Christ,  while  He  was  personally  with  them,  as  fully 
as  on  the  pious  Jews,  before  his  visible  appearance.  And 
our  Lord  not  only  observed  the  Law  Himself,  but  en- 
couraged the  observance  of  it  in  others.  The  last  supper 
which  He  took  with  his  disciples,  was  in  conformity  tdthe 
ceremonial  law — and  He  directed  one  whom  He  had 
healed,  to  "  show  himself  to  the  priest,  and  offer  the  gifts" 
prescribed  by  the  Law.  Indeed  it  is  generally  admitted 
that  the  Law  was  fully  in  force,  in  all  its  parts,  till  our  Lord 
exclaimed  :  "  It  is  finished  !"  And  as  the  Dispensation 
previous  to  this  event,  completely  and  fully  em])raced  the 
baptism  of  John,  it  is  not  strange  that  this  baptism  was 
observed,  with  the  other  ceremonies  of  the  time  then  pre- 
sent. To  these  causes  we  may  ascribe  the  sanction  which 
our  Lord  gave  to  his  disciples,  in  using  John's  baptisnu 
There  was  Divine  wisdom,  as  well  as  condescension  in  it. 


OF     BAPTISM.  215 

And  further  ;  it  served  to  show  the  harmony  that  existed 
in  all  the  Divine  Dispensations.  But  our  Lord,  as  if  to 
guard  against  wrong  conclusions,  that  might  be  formed 
from  these  proceedings,  never  used  this  baptism  Himself. 
And  in  using  the  word  now^  when  He  applied  to  John  to 
be  baptized.  He  limited  the  use  of  it  to  that  Dispensation. 

The  reasons  for  the  use  of  water  baptism  among  the 
disciples,  were  not  permanent.  They  applied  only  to  that 
particular  time,  w^lien  the  influence  of  John  and  his 
ministry  was  necessary  to  the  introduction  of  Christianity 
among  that  people.  It  was  also  peculiarly  to  the  Jews  ; 
for  they,  and  not  the  gentiles,  were  the  subjects  of  John's 
baptism. 

When,  therefore  the  New  Dispensation  was  come — so 
far  as  this  baptism  was  a  type  and  shadow  of  the  spiritual 
baptism  of  Christ,  it  stood  just  on  the  same  ground  with 
the  types  and  shadows  of  the  Law — that  is,  the  substance 
remained,  the  types  and  shadows  ceased  and  passed 
away — at  that  same  period  too,  it  had  done  its  office,  in 
preparing  the  way  of  the  Lord,  and  facilitating  the  ijitro- 
duction  of  the  New  Dispensation.  It  only  then  remained 
for  the  strong  attachment  which  had  been  formed  to  it,  and 
by  which,  in  part,  it  effected  its  office — to  wear  away. 
This  required  time,  during  which,  in  condescension,  it  was 
borne  with,  as  were  many  of  the  abrogated  ceremonies  of 
the  Law.  And  this  was  the  fulfilment  of  the  prophecy  of 
John  himself  :  "  He  must  increase,  but  I  must  decrease." 
John  iii.  30.  For  the  decrease  of  attachment  to  this,  as 
well  as  the  other  relicks  of  the  typical  Dispensation,  was 
only  to  be  expected  through  the  increasing  influence  of 
the  pure,  living  principle  of  Divine  Life  in  the  soul. 

And  thus  it  was  in  the  primitive  Church.     It  is  evident 

that  the  apostles  themselves  were  more  or  less  under  the 

influence  of  their  education,  and  the  attachments  they  had 

formed  to  institutions  while  they  w  ere  in  force.     So  power- 

4  p  4 


216  OF    BAPTISM. 

fill  was  this  prejudice,  that  Peter  needed  a  vision  to  induce 
him  to  go  to  Cornelius.  It  was  at  that  very  time,  that  he 
queried :  "  Can  any  forbid  water,  that  these  should  not  be 
baptized  ? "  He  spoke  liesitatingly,  and  not  as  he  did 
•when  preaching  the  doctrines  of  the  Gospel.  He  was, 
long  after  this,  entangled  with  the  ceremonies  of  the  Law, 
so  that  t^aul  withstood  him  to  the  face.  But  this  misunder- 
standing did  not  relate  to  the  great  fundamental  doctrines 
of  the  Gospel  ;  and  it  only  depended  on  the  force  with 
which  the  mind  retained  its  hold  on  things  originally  of 
Divine  appointment,  but  which,  in  the  change  of  dispensa- 
tions, had  become  unessential,  and  even  an  incumbrance 
and  hindrance. 

The  apostles,  however,  gradually  rose  above  these  things. 
First,  they  saw  beyond  the  contracted  views  of  their  edu- 
cation, and  embraced  the  gentiles,  as  well  as  the  Jews,  in 
the  effusions  of  Gospel  love.  The  question  of  circumcision 
soon  claimed  their  attention,  and  that  rite  was  adjudged  to 
have  ceased  in  point  of  obligation.  Nor  Avas  baptism 
entirely  passed  over  unnoticed.  The  apostle  Paul,  finding 
the  attachmenls  to  this  ceremony  not  giving  way  so  fast  as 
they  sliould  have  done,  let  them  know  it  was  no  part  of  his 
mission,  and  thanked  God  tliat  he  had  baptized  only  a  few 
individuals — which  appears  to  have  been  done  a  consider- 
able time  before  the  period  at  wliich  he  wrote.  The 
apostle  Peter  also  found  it  necessary  to  enforce,  on  the 
minds  of  those  to  whom  he  wrote,  that  saving  baptism  was — 
"not  the  putting  away  of  the  fdth  of  the  flesh,  but  the 
answer  of  a  good  conscience  towards  God,  by  the  resurrec- 
tion of  Jesus  Christ."   I  Pet.  iii.  21. 

The  Transfignrution  of  our  Lord  on  the  mount,  Avas  a 
striking  illustration  of  the  several  dispensations,  their  ob- 
jects and  duration.  It  is  recorded  by  the  evangelists  in 
the  following  words  :  "  And  after  six  days,  Jesus  taketh 
Peter,  and  James,  and  John  his  brother,  aud  bringeth  them 


OF    BAPT18M.  217 

uj)  into  an  high  mountain  apart,  and  was  transfigured 
before  them  ;  and  his  face  did  shine  as  the  sun,  and  his 
raiment  was  white  as  the  light.  And,  behold  !  there  ap- 
peared unto  them  Moses  and  Elias,  talking  with  Him. 
Then  answered  Peter,  and  said  unto  Jesus :  Lord,  it  is  good 
for  us  to  be  here  :  if  Thou  wilt,  let  us  make  here  three 
tabernacles,  one  for  Thee,  and  one  for  Moses,  and  one  for 
Elias."  ("For  he  wist  not  what  to  say.")  3Iaik  in..  6. 
"  While  he  yet  spake,  behold !  a  bright  cloud  overshadowed 
them  :  and,  behold  !  a  voice  out  of  the  cloud  which  said  : 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased.  Hear 
ye  Him.  And  when  the  disciples  heard  it,  they  fell  on 
their  faces,  and  were  sore  afraid.  And  Jesus  came  and 
touched,  them,  and  said  :  Arise,  and  be  not  afraid.  And 
when  they  had  lifted  up  their  eyes,  they  saw  no  man  save 
Jesus  only.  And  as  they  came  down  from  the  mountain 
Jesus  charged  them  saying  :  Tell  the  vision  to  no  man,  until 
the  Son  of  Man  be  risen  again  from  the  dead."  3Iatt. 
xvii.  5 — 10.  The  concluding  charge  had  allusion  to  the 
completion  of  the  vision,  when  Jesus,  or  his  Spiritual 
Dispensation,  was  to  be  left  alone  ;  and  not  till  that  time 
was  it  seasonable  to  impress  its  mystical  application. 

As  He  assumed  that  Divine  glory,  as  seen  in  his  trans- 
figuration, Moses  and  Elias  were  seen  talking  with  Him  : 
for  to  Him,  thus  glorified,  they  pointed  and  bore  testimony. 
And  as  they  still  appeared,  that  active  disciple,  though  a 
little  bewildered  in  his  ideas,  wished  to  continue  that  state 
of  things,  and  perpetuate  it  by  building  three  tabernacles, 
one  for  Jesus,  one  for  Moses,  and  one  for  Elias.  But  while 
he  yet  spake,  the  error  was  corrected — for  "  a  bright  cloud 
overshadowed  them,  and  a  voice  said  :  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased.  Hear  ye  Him.  And 
when  they  had  lifted  up  their  eyes,  they  saw  no  man, 
save  Jesus  onlij.''''  Moses  and  Elias  were  gone.  They 
had  done  their  office,  and  Jesus  alone  remained.    Moses  and 


218  OF    IJAJ'TISM. 

Elias,  who  represented  the  Law  and  the  baptism  of  John, 
bad  done  their  oflicc,  when  the  Son  of  Man  was  risen  again 
from  the  dead— and  Ihey  passed  away.  How  vain  would 
it  then  be,  to  attempt  to  go  back  1o  a  state  in  which  God 
was  not  all,  and  build  tabernacles  for  those  that  must 
disappear  ! 

And  thus  it  is  with  many  pious  minds  since  that  day. 
They  wish  to  tabernacle  with  Jesus— but  they  want  also  the 
company  of  Moses,  and  John  the  Baptist.  They  see  that 
these  have  been  honoured  willi  the  presence  of  the  Master 
in  o-reat  glory,  and  that  access  to  Hiiii  has  been  obtained 
through  them  ;  but  that  instructive  voice  remains  to  be 
heard  :  "  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased.     Hear  ye  Him'''     And  He  is  to  remain  alone. 

Here  Moses  and  Elias  Jippcared  together,  talking  with 
Jesus  ;  which  was  verified  in  the  continuance  of  the  Law, 
and  the  introduction  of  John's  ministration,  and  both  in 
their  full  force  at  the  same  time,  after  our  Lord  made  his 
appearance.  And  as  Moses  (or  Ihe  Law)  disappeared,  so 
did  Jolin  (or  water  baptism) — and  Jesus  and  his  Spiritual 
Dispensation  remain  alone. 

That  others  as  well  as  Peter  should  be  unwilling  to  let 
Moses  and  Elias  go,  is  not  strange.  The  strong  attach- 
ment that  had  been  formed  for  the  Law  and  the  baptism  of 
.lolin,  while  they  were  in  force,  was  not  to  be  shaken  off 
immediately,  by  those  whose  zeal  was  ardent.  Hence, 
many  of  the  rituals  of  that  Dispensation  were  still  practised 
by  the  disciples,  and  even  the  apostles  themselves,  after  the 
ascension  of  our  Lord.  Nor  were  they  without  strong  pre- 
judi(-es  also,  as  already  observed. — There  was  much  dis- 
puting in  the  council  of  the  apostles  and  elders,  before 
they  could  come  to  the  conclusion  that  circumcision  and 
the  other  rituals  of  t  \\v  Law  were  not  necessary.  But  as  the 
Power,  Life,  and  Light  of  Christ,  became  fully  introduced, 
not  only  did  the  types  and  shadows  of  the  Law,  which 


OF    BAPTISM.  219 

pointed  to  Him,  cease,  but  those  prejudices  also  gave  way 
"before  the  brightness  of  His  coming."  First  the  intima- 
tion of  those  things  was  mild.  The  apostles  and  elders  at 
Jerusalem  sent  to  the  brethren  in  distant  parts,  this  gentle 
intimation  of  their  views  :  "  It  seemed  good  to  the  Holy 
Ghost  and  to  us,  to  lay  upon  you  no  greater  burden  than 
these  necessary  things."  Acts  xv.  28.  And  in  the  enume- 
ration of  particulars,  they  included  no  part  of  the  ceremo- 
nial law,  except  abstinence  from  meats  offered  to  idols, 
from  things  strangled,  and  from  blood.  The  question  im- 
mediately brought  before  them,  is  not  mentioned  in  this 
address  to  the  churches  ;  which  shows  clearly  that  they 
designed  to  apply  this  instruction  and  decision,  to  the 
ceremonial  law  generally. 

After  this  the  apostles  began  to  speak  more  pointedly 
on  the  subject.  Paul  brings  into  view  the  weakness  of  the 
Law  ;  and  not  only  that  the  divers  washings  (of  which 
John's  baptism  was  one)  and  carnal  ordinances  could  not 
effect  that  important  change,  which  constituted  the  new 
creature  ;  but  that  they  were  imposed  only  till  the  time  of 
reformation,  or  full  introduction  of  the  Gospel  Dispensa- 
tion. Heb.  vii.  19,  and  ix.  9,  10.  He  also  informed  the 
believers,  that  as  there  was  but  "  one  Lord,  and  one  faith," 
so  there  was  but  "one  baptism."  Eph.  iv.  5.  And  John 
clearly  acknowledged  that  his  was  not  the  baptism  of 
Christ."  Matt.  iii.  11. 

The  apostle  Peter,  as  already  observed,  took  occasion, 
in  speaking  of  saving  baptism,  to  let  the  believers  know, 
that  it  was  "  not  the  putting  away  of  the  filth  of  the  flesh." 

But  the  apostle  Paul  went  further,  in  relation  to  cere- 
monies. When  he  found  the  professors  of  Christianity  not 
easily  weaned  from  these  things,  he  told  them  in  strong 
terms,  that  if  they  observed  these,  Christ  would  profit  them 
nothing — and  he  thanked  God  that  he  had  baptized  only  a 
small  number,  whom  he  mentioned  :  thus  giving  them  to 


2S0  «^     UAFTIS.M. 

understand,  that  their  attachment  to  this  ceremony  was  not 
chargeable  to  him.    Vide  Gal.  v.  2. 

Not  only  did  he  thus  represent  forms  and  ceremonies  in 
their  own  littleness  and  insignificancy,  but  he  inculcated 
those  important  truths  that  were  of  indispensable  neces- 
sity. 

TJiose  who  ever  experience  Christ  brought  into  dominion 
over  all  in  them,  must  be  brought  into  a  likeness  of  his 
death.  We  cannot  be  made  partakers  of  his  resurrection, 
without  first  partaking  also  of  his  death.  "  For  if,"  said 
the  apostle,  "we  have  been  planted  together  in  the  like- 
ness of  his  death,  we  shall  be  also  in  the  likeness  of  his  re- 
surrection." Rom.  vi.  5.  "  That  I  may  know  Him,  and  the 
Power  of  his  resurrection,  and  the  fellowship  of  his  sufler- 
ings,  being  made  conformable  to  his  death."  PhiL  iii.  10. 

When  the  mother  of  Zebedee's  children  requested  of  our 
Lord,  that  her  sons  might  sit,  one  on  his  right  hand,  and 
the  other  on  his  left,  in  his  kingdom,  He  inquired  if  they 
were  able  to  drink  of  the  cup  that  He  should  drink  of,  and 
be  baj)tized  with  the //«/3//s//<  thn'  He  was  baptized  with, 
jlffl/^  XX.  21.  And  as  the  period  of  his  crucifixion  drew 
near,  He  said  :  "  I  have  a  baptism  to  be  baptized  with,  and 
how  am  I  straitened  till  it  be  accomplished  !"  Widely  dif- 
ferent was  this  ba})tism  from  immersion  in  water,  or  sprink- 
ling. And  thus  also  it  is  found  by  his  true  followers. 
Conformable  to  this,  is  the  language  of  the  apostle  :  "  Know 
ye  not  that  so  many  of  us  as  were  baptized  into  Jesus 
Christ,  were  baptized /w/o  his  death  ?  Therefore  we  are 
buried  xoith  Him,  by  baptism,  into  death.""^  Rom.  vi.  3. 
He  does  not  say  into  zcater,  which  is  not  t'ven  implied  iu 
the  text.  And  to  the  Galatians,  chap.  iii.  27,  he  says  : 
"For  as  many  of  you  as  were  baptized  into  Christ,  have 
put  on  Christ."  And  this  is  very  clearly  to  be  distinguish- 
ed from  water  baptism.  In  the  administration  of  the  latter, 
all 'that  can  be  positively  stated  is,  that  they  are  baptized 


OF    BAPTISM.  221 

into  the  water,  and  have  put  on  a  name  of  religion.  Not 
so  of  the  baptism  of  Christ — that  which  He  Himself  was 
baptized  with.  All  who  experience  it,  are  baptized  into 
Christ — and  put  on  his  Divine  nature,  "  that,  like  as  He 
was  raised  up  from  the  dead,  by  the  glory  of  the  Father, 
even  so  they  also  may  walk  in  newness  of  life."  Rom. 
vi.  4. 

The  commission  given  by  our  Lord  to  his  disciples, 
after  his  resurrection,  has  been  considered  as  the  authority 
for  water  baptism  :  "  Go  ye  therefore  and  teach  all  nations, 
baptizing  them  in  [or  into]  the  Name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost  ;  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you."  To  this 
charge  He  annexed  the  promise  of  his  presence  j  "  Lo  !  I 
am  with  you  alway,  even  unto  the  end  of  the  world." 

Here  it  is  specially  to  be  noticed,  that  water  is  not  men- 
tioned in  the  text.     And  I  consider  it  assuming  too  much, 
to  introduce  into  it  what  our  Lord  Himself  did  not.     In 
the  next  place,  baptizing  being  the  present  participle,  refers 
to  the  same  time  with  teaching.     They  are  thus  brought  to 
occupy  the  same  space   of  time,   as   a   simultaneous  act : 
Teach.,  baptizing.     This  was  completely  fulfilled,  as  Peter 
bore  testimony  :  "  As  I  began  to  speak,  the  Holy  Ghost 
fell  on  them,  as  on  us  at  the  beginning.    Then  remembered 
I  the  word  of  the  Lord,  how  that  He  said  :  John  indeed 
baptized  with  water  ;  but  ye  shall  be  baptized  with  the 
H01.Y  Ghost."    Here  then  was  a  case,  in  the  household  of 
Cornelius,  of  a  baptism  of  the  Holy  Ghost — and  in  the  ful- 
filment of  the  commission  of  our  Lord  :  Teach — baptizing. 
In  regard  to  this  important  commission,  it  has  been  re- 
marked by  some  writers,  that  the  common  translation  has 
given  countenance  to  a  mistake  of  no  ordinary  magnitude  : 
"  In  the  Name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost  :" — that  the  original  is  not  in,  but  into  the 
Name,  which  is  frequently  put  for  the  Power. 


22^  OF    BAi'TISM. 

I  shall  not  insist  on  this  criticism ;  as  either  of  these  pre- 
positions will  support  our  doctrine.  For  the  preposition 
into  is  not  absolutely  necessarj  to  convey  the  idea,  even  of 
immersion  in  the  clement,  into  which  the  subject  is  bap- 
tized. For  we  read  in  Matthew  iii.  5,  that  the  hearers  of 
John  "  were  baptized  of  hiui  in  Jordan."  And  the  aj)ostle 
Paul  used  them  both  in  the  same  sense  we  contend  for :  "  If 
any  man  be  in  Christ,  he  is  a  new  creature."  2  Cor.  v.  17. 
"  As  many  as  have  been  baptized  into  Christ,  have  i)ut 
on  Christ."  Gal.  iii.  27.  So  that  whether  we  take  in  or 
into,  there  will  be  no  forced  construction,  in  applying 
either  to  the  Name,  used  fiirurativcly  for  the  Power,  Jn- 
jluence,  or  Divine  Nature.  Thus  :  "  Let  them  that  love  thy 
Name,  be  joyful  in  Thee."  Ps.  v.  11.  "  The  Name  of  the 
God  of  Jacob  defend  thee."  ib,  xx.  1.  "The  Name  of  the 
Lord  is  a  stronir  tower ;  the  righteous  runneth  into  it  and  is 
safe."  Prov.  xviii.  10.  "By  what  power  or  by  what  name 
have  ye  done  this  ?"  Acts  iv.  17.  This  question  was  put  to 
Peter  and  John  respecting  the  miracle  of  healing  the  im- 
potent man.  In  reply,  "  Peter,  being  tilled  with  the  Holy 
Ghost,"  let  them  know  that  it  was  "by  the  Name  of  Jesus 
Christ  of  Nazareth" — "  even  by  Jlim  doth  this  man  stand 
here  before  you  whole."  And  in  their  united  supplication, 
they  said  :  "And  now.  Lord," — "grant  unto  thy  servants, 
that  with  all  boldness  they  may  speak  thy  word  ;  bi/ 
stretching  forth  thij  hand  to  heal ;  and  that  sig^s  and 
wonders  may  l)e  done  by  the  Name  of  thy  holy  child  Jesus. 
And  when  tlu-y  had  prayed,  the  place  was  shaken  where 
they  were  assembled  together  ,  and  they  were  all  tilled 
with  the  Holy  (ijiost  :  and  they  spake  the  word  ofGod  with 
boldness."  ib.  iv. 29,30.  "  In  His  Name  shall  the  gentiles 
trust."  Matt.  xii.  21.  "  Many  believed  in  His  Name,'' 
[that  is,  in' his  Divinity.]  John  ii.  23.  "  That  believing, 
ye  might  have  life?  through  His  Natnc.''  ib.  xx.  31.  "But 
ye  are  washed,  but  yc  are  sanctified,  but  ye  are  justified,  in 


OK    BAPTISM.  '  2^3 

and  by  (he  .Spirit  of  our 
God."  1  Cor.  V.  11. 

It  will  not  be  denied  that  the  expressions,  "  In  His 
Name,"  are  sometimes  used  to  signify,  under  His  author  Hit/. 

This,  however,  is  not  less  a  figurative  mode  of  expression 
than  the  other  ;  and  I  believe  it  is  not  more  frequently  used 
in  the  Scriptures.  That  the  apostles  had  this  authority 
will  readily  be  granted.  But  what  is  that  to  those,  who 
have  not  been  endued  with  the  Power  ? — will  that  warrant 
any  one  who  pleases,  to  use  that  Sacred  Name  ?  The  seven 
sons  of  Sceva  made  such  an  experiment.  Thei/  took  the 
Name  in  a  very  literal  sense  ;  but  they  wofully  found  that 
they  were  destitute  of  the  Power  and  Influence,  with 
which  the  apostles  were  endued. 

How  then  can  it  be  supposed  that  dipping  into  water,  or 
sprinkling,  can  be  fulfilling  the  commission,  to  teach,  bap- 
tizing in,  or  into,  the  Name  ?  The  question  is  involved  in 
difficulty,  which  cannot  possibly  be  removed.  It  is  no 
support  to  the  doctrine  to  argue,  that  allowing  water  bap- 
tism  is  making  the  commission  easily  practicable  for  men. 
It  militates  directly  against  it.  For  the  disciples  them- 
selves were  not  qualified  for  this  work,  after  all  their  ex- 
perience, without  the  aid  and  presence  of  Him  who  has 
"all  power  in  heaven  and  on  earth."  They  were  specially 
commanded  to  tarry  at  Jerusalem,  till  they  were  endued 
with  Power  from  on  high.  They  did  so — and  thus  endued, 
they  taught,  baptizing  "aw^o"  "the  Power  of  an  Endless 
Life."  And  this  remains  to  be  the  commission  down  to  the 
present  day.  They  are  to  teach,  baptizing  into  that  Divine 
Power— and  they  are  also  to  tarry  till  they  are  themselves 
endued  with  Power  from  on  high.  Then,  and  not  till  then, 
are  they  clothed  with  a  baptizing  ministry.  And  the  pro- 
mise remains  to  be  fulfilled  ;— for  the  Divine  Presence  still 
goes  along  with  all  his  true  ministers. 

It  will  not  be  pretended  that  all  are  baptized  with  the 


i?i?l     *  OF    BAPTISM. 

Holy  Ciliost,  that  submit  to  the  ceremony  of  water  bap- 
tism ;  for  some  had  submitted  to  it  formerly,  who  had  not 
so  much  as  heard  that  there  was  a  Holy  Ghost.  Ads  xix. 
2.  From  the  manner  in  which' the  extent  of  John's  minis- 
try and  baptism  is  mentioned  by  the  evangelist,  it  would 
seem  to  have  been  generally  received  among  the  Jews. 
For  he  says  :  "  Then  went  out  to  him  Jerusalem,  and  all 
Judea,  and  all  the  region  round  about  Jordan,  and  were 
baptized  of  him  in  Jordan,  confessing  their  sins."  Matt. 
iii.  5.  But  the  history  docs  not  warrant  the  belief,  that 
the  ministry  of  Christ,  and  his  spiritual  baptism,  were  as 
extensively  received  by  the  same  subjects.  And  it  is  very 
certain,  that  some  have  received  the  baptism  of  the  Holy 
Ghost,  who  had  not  received  that  of  water.  Such  was  the 
case  of  Cornelius  ;  and  such  has  been  the  case  with  thou- 
sands since  that  day,  w  ho  never  have  received  the  ceremony 
of  water  baptism. 

No  one  can  deny  that  the  commission  of  the  great  apos- 
tle of  the  gentiles,  was  as  full  as  that  of  any  of  the  apostles. 
For  he  says  he  was  "  not  a  whit  behind  the  very  chiefest 
apostles."  And  yet,  when  speaking  with  reference  to 
water  baptism,  he  expressly  declared  he  was  not  sent  to 
baptize,  but  to  preach  the  Gospel  ;  and  thanked  God  that 
he  had  baptized  only  such  and  such,  whom  he  named.  To 
suppose  that  he  preached,  and  some  other  persons  bap- 
tized, would  be  but  begging  the  question  :  Tor  the  Scrip- 
tures do  not  warrant  the  assertion.  Not  only  is  it  without 
support  from  Scripture,  but  it  would  contradict  his  own 
assertion,  that  he  was  "not  a  whit  behind  the  chiefest  apos- 
tles." Neither  would  it  fulfil  the  commission  ;  for  teaching 
and  baptizing  are  so  intimately  connected,  both  as  to  time 
and  operation,  that  they  are  not  to  be  separated,  so  as  to 
bc.assigned  to  dilleri-nt  persons.  Allowing  this  latitutle  of 
construction,  the  apostle  Paul  could  not  teach,  baptizing  ; 
he  only  taught — and  so  but  half  fullilled  the  commission — 


OF    BAPTISM.  .gSd 

and  then  unaccountably  thanked  Cod  that  it  had  been  so  ! 
These  suppositions  lead  to  conclusions,  which  will  not 
readilj  be  admitted  by  the  pious  Christian,  of  whatever 
denomination  he  may  be. 

"  He  that  believes  and  is  baptised,  sliall  be  saved." 
Tliis  is  a  very  positive,  unequivocal  declaration.  Here 
the  case  is  not  left  doubtful  ;  but  to  believe  and  be  baptised 
is  saving.  And  yet,  we  must  admit  that  the  very  worst  of 
men  may,  like  "  the  devils,  believe  ;  "  and  none  can  deny 
that  they  may  be  baptised  with  water  :  for  we  read  "  that 
the  devils  believe  and  tremble  ;  "  James  ii.  19.  and  Simon 
Magus  was  baptized  in  water.  Acts  viii.  13.  Therefore 
the  baptism  here  meant  could  not  be  that  of  water,  or  "  a 
putting  away  of  the  filth  of  the  flesh  ;  but  the  answer  of  a 
good  conscience  towards  God,  by  the  resurrection  of  Jesus 
Christ."    1  PetA{\.2\. 

The  baptism  of  water  was  a  metaphor  :  and  as  it  was,' 
in  its  first  institution,  connected  with  the  call  to  repentance, 
so  it  represented  the  first  tendering  impressions  of  Divine 
Grace  ;  softening  the  obdurate  heart  into  contrition,  and  at 
the  same  time,  cleansing  it  from  a  portion  of  its  pollutions. 

Bat  as  these  first  operations  are  represented  metaphori- 
cally as  effected  by  water;  so  the  further  purification  of  the 
soul  is  represented  as  being  through  the  operation  o^Jire. 
But  in  the  Christian  experience,  the  first  is  no  more  by 
material  xoater,  than  the  last  is  by  material  Jire.  "  The 
washing  of  water  "  is  "  by  the  word."  Eph.  v.  26.  And 
this  is  as  purely  a  spiritual  operation,  as  that  of  "  the  re- 
finer's fire,"  by  which  "  the  dross,  the  tin,  and  the  repro- 
bate silver  are  consumed." 

The  types  and  shadows  of  the  Legal  Dispensation  were 
not  abrogated,  to  be  succeeded  by  other  shadows,  equally 
outward  and  figurative  with  the  first.  They  Avere  not 
shadows  of  shadows— but  pointed  to  the  Living  and 
Eternal   Substance. 

4  Q 


W(j  ,  Ol'    liAPTIBM. 

'Hie  apostle  bore  testimony  :  "We  have  not  received  the 
spirit  of  bondage,  again  lo  fear  ;  but  we  have  received  the 
spirit  of  adoption,  Avliereby  we  cry,  Abba,  Father  !  the 
Spirit  itself  bearing  witness  with  our  spirits  that  we  are 
the  children  of  God."  Rom.  viii.  15.  "  Ye  were  sealed 
with  that  Holy  Spirit  of  promise."  Eph.i.l^.  "And 
grieve  not  tlie  Holy  Spirit  of  God,  wherewith  ye  were 
sealed  to  the  day  of  redemption."  Eph.  iv.  30.  Thus,  it 
is  by  the  Holy  Spirit  that  we  are  sealed  under  the  Gospel 
— and  not  by  water. 

The  Society  of  Friends,  therefore,  believe  that  the  bap- 
tism of  John  was  a  type^  that  has  long  since  done  its  office 
and  ceased  in  the  Church  of  Christ.  That  it  was  used  for 
a  time,  and  on  particular  occasions  in  the  primitive  Church, 
will  be  readily  granted  :  but  this  is  no  more  than  may  be 
said  of  some  other  ceremonies  of  the  law.  Long  after  the 
ascension  of  our  Lord,  there  were  many  thousands  of  the 
believers  who  were  zealous  frfr  the  Law,  Acts  xxi.  20.  and 
could  not  see  that  they  were  entering  into  a  Dispensation 
purely  spiritual,  in  which  the  substance  of  things  being 
enjoyed,  those  types  and  shadows  ceased.  And  this  weak- 
ness was  yielded  to  by  the  apostles;  for,  on  the  occasion 
alluded  to  in  Acts,  xxi.  25.  the  great  council  of  elders  and 
James,  recommended  the  apostle  Paul  to  join  with  four 
men  that  had  a  vow,  and  were  about  purifying  themselves 
according  lo  the  Law,  and  shave  their  heads  ;  that  all  might 
know  that  he  walked  orderly,  and  kept  the  Law. 

There  was  the  same  reason  to  account  for  the  continu- 
ance of  water  baptism.  There  were  those  who  held  the 
ministry  and  baptism  of  John  in  high  estimation,  firmly 
believing  them  to  have  been  of  Go<l,  as  they  really  were, 
as  well  as  the  Law.  To  such  attachments  to  things  once 
necessary,  although  it  migiit  be  in  weakness,  as  not  pro- 
perly distinguishing  the  right  time  when  they  were  to 
cease,  there  has  always  Iwen   great  tenderness  and  con- 


OF    BAPTISM.  227 

descension  in  the  Church  of  Christ.  And  we  freely  agree, 
that  this  tenderness  is  still  extended  to  those  who  sincerely 
believe  in  the  necessity  of  these  outward  ceremonies, 
though  about  eighteen  hundred  years  have  passed  over, 
since  Jesus  Christ  put  au  end  to  types  and  shadows, 
"blotting  out  the  hand  writing  of  ordinances,  that  was 
against  us,  which  was  contrary  to  us — and  took  it  out  of 
the  way,  nailing  it  to  his  cross." 

And  seeing  this  strong  attachment,  in  pious  minds,  after 
the  lapse  of  so  many  ages,  we  can  form  some  idea  of  the 
effects  of  the  same  thing,  when  the  causes  were  all  recent, 
and  the  nature  of  the  Gospel  Dispensation  had  hardly  been 
cleary  unfolded. 

We  see  that  the  apostles  and  elders  were  as  nursing 
fathers  in  the  Church,  not  willing  that  any  should  stumble, 
or  be  wounded  or  offended  ;  regarding  above  all  things, 
the  sinceritf/  with  which  the  new  converts  were  actuated. 
Thus  Paul  declared  he  would  rather  eat  no  meat,  than 
offend  a  weak  brother.  We  find  him  also  conforming  to 
rituals  that  were  perfectly  unessential,  merely  in  condes- 
cension to  the  same  weakness. 

But  though  this  weakness  was,  and  still  remains  to  be, 
regarded  with  tenderness  ;  yet  it  deserves  to  be  seriously 
considered,  that  weakness  is  not  a  situation  to  be  desired, 
or  continued  in. 

The  apostle  admonished  the  Galatians,  to  "  Stand  fast 
therefore  in  the  liberty  wherewith  Christ  hath  made  us 
free,  and  be  not  entangled  again  with  the  yoke  of  bondage." 
And  he  testified,  that  if  one  of  the  rituals  of  the  Law,  which 
he  mentioned,  was  observed,  they  were  debtors  to  the 
whole  Law.  Let  it  be  a  serious  consideration,  in  contend- 
ing for  the  continuance  of  types  and  shadows,  which  have 
had  their  fulfilment  in  Christ,  how  far  such  individuals  are 
entangling  themselves  with  the  yoke  of  bondage,  and 
becoming  debtors  to  the  whole  ceremonial  institutions  of 
4  Q  2 


228  OF    1JAPTI9M. 

the  former  Dispensation,  and  even  detractinfic  from  tlic  ex- 
cellencies of  the  New  Dispensation  which  was  introduced 
by  Jesus  Christ. 

The  baptism  of  the  Holy  Ghost,  or  Christ's  spiritual 
baptism,  is  still  continued  to  the  true  believers  ;  for  the 
apostle  Paul  declared  :  "  There  is  one  Lord,  one  Faith,  and 
one  Baptism."  And  the  apostle  Peter,  in  speaking  of 
saving  baptism,  says  :  "Which  is  not  the  putting  away  of 
the  fdth  of  the  flesh,  but  the  answer  of  a  good  conscience 
towards  God,  by  the  resurrection  of  Jesus  Christ."  These 
testimonies,  were  there  no  others  in  the  Scriptures,  are  suf- 
ficient to  prove  that  it  is  no  elementary  operation  :  and 
that  it  is  of  a  lasting,  unchangeable  nature.  The  ministers 
whom*  Christ  sends,  are  still  enabled  to  teach,  baptizing  ; 
and  when  that  baptism  is  experienced,  there  is  no  doubt 
remaining  of  its  sufficiency.  The  substance  is  enjoyed ; 
and  we  dare  not  turn  from  it,  to  embrace  shadozcs. 


CHAPTER  XII. 


OF     THE     SUPPER. 


When  our  Lord  first  spoke  to  his  disciples,  of  their 
eating  his  flesh  and  drinking  his  blood,  it  was  heard  with 
astonishment,  and  the  exclamations  :  "  How  can  this  man 
give  us  his  flesh  to  eat  ?" — "  This  is  a  hard  saying,  who 
can  hear  it  !"  John  vi.  52,  60.  Their  views  were  then 
outward ;  and  they  construed  his  words  Uterallj/^  when 
their  meaning  was  altogether  mystical.  This  has  been 
the  case,  in  relation  to  the  flesh  and  blood  of  Christ,  from 
the  day  that  He  first  mentioned  them  down  to  the  present 
period. 

Thus  some,  taking  the  words  of  our  Lord  in  the  most 
literal  signification  :  "  This  is  my  body,"  &c.  and  "  This 
is  my  blood  of  the  New  Testament,"  &c.  and  '?  This  do 
in  remembrance  of  Me,"  have  supposed  that  they  were 
authorized  to  repeat  this  ceremony,  and  that  the  bread- 
and  wine  became  the  very  flesh  and  blood  of  Christ. 
Others,  revolting  at  these  gross  conceptions,  have  variously 
modified  their  opinions,  until  they  have  brought  it  down 
to  "  an  outward  and  visible  sign  of  an  inward  and  spiritual 
grace."  And  even  thus  modified,  it  is  contended  for,  as  a 
standing  ordinance  in  the  Church  of  Christ. 

That  we  may  examine  how  far  this  idea  is  supported  by 
the  text,  I  will  transcribe  the  several  relations  that  are 
given  of  that  transaction,  by  the  four  evangelists. 

Matthew  says  :  "  And  as  they  were  eating,  Jesus  took 
bread,  and  blessed  it,  and  brake  it,  and  gave  it  to  the  dis- 
ciples, and  said  :  Take,  eat  :  this  is  my  body.  And  He 
4  Q  3 


230  THE    SUPPER. 

took  the  cup,  and  gave  thanks,  and  gave  it  to  them,  say- 
ing :  Drink  ye  all  of  it.  For  this  is  ray  blood  of  the  New 
Testament,  which  is  shed  for  many,  for  the  remission  of 
sins.  But  I  say  unto  you,  I  will  not  drink  henceforth  of 
this  fruit  of  the  vine,  until  that  day  when  I  drink  it  new 
with  you,  in  my  Father's  kingdom." 

Mark's  account  is  almost  exactly  in  the  words  of  Mat- 
thew. 

Luke  says  :  "  And  He  took  bread,  and  gave  thanks,  and 
brake  it,  and  gave  unto  them,  saying  :  This  is  my  body, 
which  is  given  for  you  :  this  do  in  remembrance  of  Me. 
Likewise  also  the  cup  after  supper,  saying  :  This  cup  is 
the  New  Testament  in  my  blood,  which  is  shed  for  you." 

John  passes  over  the  supper,  and  proceeds  to  another 
transaction,  thus  :  "  Now  before  the  Feast  of  the  Passover, 
when  Jesus  knew  that  his  hour  was  come,  that  He  should 
depart  out  of  this  w  orld  unto  the  Father,  having  loved  his 
own  which  were  in  the  world,  He  loved  them  unto  the 
end.  And  supper  being  ended,  (the  devil  having  now  put 
into  the  heart  of  Judas  Iscariol,  Simon's  son,  to  betray 
Him,)  Jesus  knowing  that  the  Father  had  given  all  things 
into  liis  haiuls,  and  that  he  was  come  from  God,  and  went 
to  God  ;  He  riseth  from  supper,  and  laid  aside  his  gar- 
ments, and  took  a  towel,  and  girded  Himself ;  after  that. 
He  poureth  water  into  a  bason,  and  began  to  wash  his 
disciples'  feet,  and  to  wipe  them  with  the  towel  where- 
with He  was  girded.  Then  comcth  He  to  Simon  Peter  ; 
and  Peter  saith  unto  Him  :  Lord,  dost  Thou  wash  my  feet ! 
Jesus  answered  and  said  unto  him :  What  1  do  thou  knowest 
not  now  ;  but  thou  shalt  know  hereafter.  Peter  saith  unto 
Him  :  Thou  shalt  never  wash  my  feet.  Jesus  answered 
him  :  If  I  wash  Hue  not,  thou  hast  no  part  with  Me.  Simon 
Pelcr  saith  unto  Him  :  Lord,  not  my  feet  only,  but  also 
my  liands  and  my  head.  Jesus  saith  unto  him  :  He  that 
is  washed,  needeth  not  save  to  wash  his  feet,  but  is  clean 


THE    SUPPER.  231 

every  whit ;  and  je  arc  clean,  but  not  nil  :  for  he  knew 
who  should  betray  Him  :  therefore  said  He,  Ye  are  not 
all  clean.  So  after  He  had  washed  their  feet,  and  had 
taken  his  garments,  and  was  set  down  again.  He  said 
unto  them  :  Know  ye  what  I  have  done  to  you  ?  Ye  call 
Me  Master,  and  Lord  :  and  ye  say  well  ;  for  so  I  am.  If 
I  then,  your  Lord  and  Master,  have  waslied  your  feet, 
ye  also  ought  to  wash  one  another's  feet.  For  I  have 
given  you  an  example,  that  ye  should  do  as  I  have  done 
to  you." 

Of  the  four  evangelists,  who  have  recorded  the  Passover 
that  Jesus  eat  with  his  disciples,  immediately  before  He 
suffered,  only  one  says  any  thing  like  its  being  repeated. 
Can  we  suppose  that,  if  it  was  designed  for  so  important  an 
institution,  as  is  believed  by  some,  it  would  have  been 
thus  slightly  passed  over  ?  Would  the  institution  have 
been  entirely  omitted  by  three  out  of  the  four  evangelists, 
and  by  the  fourth  just  mentioned  in  the  simple  expression  : 
"  This  do  in  remembrance  of  Me." 

A  question  naturally  arises,  whether  the  breaking  of 
bread  for  the  common  support  of  nature,  and  taking  the 
cup  with  the  giving  of  thanks,  is  not  the  thing  that  is  to 
be  done  in  remembrance  of  Christ.  And  whether,  as  often 
as  this  is  done — as  often  as  we  sit  doAvn  to  our  ordinary 
meals,  under  a  reverent  sense. of  the  goodness  of  God 
through  Jesus  Christ,  there  is  not  a  memorial  of  his  body 
that  was  broken,  and  his  blood  that  was  shed  for  us  ; 
agreeably  to  the  words  of  the  apostle  :  "  As  often  as  ye  do 
this,  ye  do  show  forth  the  Lord's  death  till  He  come." 

When  partaking  of  the  blessings  of  a  bountiful  Provi- 
dence, for  the  nourishment  and  growth  of  our  natural 
bodies,  does  it  not  bring  to  mind  the  need  there  is,  for 
the  preservation  of  the  Divine  Life  in  us,  of  the  bread 
which  comes  down  from  heaven,  for  the  support  of  the 
inner  man  ?  And  as  this  bread  is  obtained  through  the 
4  q4 


232  THE    SUPPF.R. 

coming  and  suffering  of  /esus  Christ,  whose  precious 
blood  was  shed  for  us,  it  is  calculated  to  make  impressions 
of  an  humbling  nature.  It  is  Christ  alone,  internally  en- 
joyed, tfiat  can  nourish  the  soul  up  unto  Eternal  Life;  and 
hence  that  mysterious  expression  of  our  Lord  :  "  Except 
ye  eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood,  ye 
have  no  life  in  you  ;  for  my  flesh  is  meat  indeed,  and  my 
blood  is  drink  indeed."  This,  however  repugnant  in  a 
literal  point  of  view,  is  one  of  those  precious  truths,  which 
the  pious  soul  well  understands,  and  often  recurs  to,  in  its 
progress  heaven-ward. 

Matthew,  Mark,  and  Luke,  all  give  the  circumstances  of 
the  breaking  of  bread,  taking  the  cup,  and  giving  of  thanks. 
But  tliis  was  no  more  than  appears  to  have  been  our  Lord's 
uniform  practice.  When  He  ate.  He  took  the  bread,  and 
looking  up  to  heaven,  gave  thanks,  and  brake  it,  and  gave 
to  his  disciples.  This  is  so  often  recorded,  that  we  may 
fairly  conclude  it  was  his  constant  practice. 

At  this  last  supper  that  He  was  to  take  with  his  disci- 
ples, in  order  to  inculcate  the  great  truths  of  Redemption, 
and  the  benefits  derived  from  his  sufferings  and  death, 
then  soon  to  take  place.  He  associated  that  sacrifice  of 
Himself  on  the  cross,  with  the  idea  of  the  nourishment  of 
their  bodies.  And  the  calls  for  food  being  of  a  nature  so 
often  to  occur,  and  so  absolute  in  their  demands,  were 
calculated  to  fix  deeply  in  their  minds  the  necessity  of  that 
spiritual  bread,  which  they  received  through  Him,  who 
was  about  to  lay  down  his  life,  ami  shed  his  precious  blood 
for  them.  Thus  far  the  three  evangelists  concur  ;  the 
third  adds  :  "  This  do  in  remembrance  of  Me,"  which  does 
not  materially  change  the  view  of  the  subject.  The  fourth 
had  his  attention  directed  to  another  circumstance,  wliidi 
the  others  h:id  not  mentioned,  the  washing  of  the  disciples' 
feet.  And  here  let  the  two  arcounts  of  the  evangelists, 
Luke  and  John,  be  compared,  and  candidlv  decide,  which 


THE    SUPPER.  233 

lias  most  the  appearance  of  a  permanent  institution,  the 
supper,  or  the  washing  of  feet  ?  I  hesitate  not  to  say, 
that  the  latter  has  abundantly  more  of  such  an  appear- 
ance than  the  former.  And  yet,  by  the  general  consent  of 
Christians,  it  is  laid  aside,  or,  rather,  not  regarded  as  a 
standing  ordinance. 

I  am  not  endeavouring  to  detect  discrepances  among  the 
evangelists,  but  only  to  show,  that,  though  four  have 
written  on  the  occasion,  so  little  is  to  be  discovered  in  the 
records  they  have  left,  like  an  institution  of  an  ordinance. 
And  this  may  be  regarded  as  an  evidence,  that  it  was  not 
so  intended. 

That  such  a  ceremony  did  take  place  in  the  Christian 
Church  in  early  times,  is  no  more  than  happened  in  rela- 
tion to  many  practices  and  observances,  which  are  now 
generally  considered  to  have  ceased,  in  point  of  obligation 
— even  though  they  were  enjoined  by  the  Church.  Such 
were  those  relicks  of  the  ceremonial  law,  which  were  en- 
joined in  the  epistle  of  the  apostles  and  elders  at  Jerusalem 
— though  they  introduced  it  by  saying,  it  seemed  good  to 
the  Holy  Ghost  and  to  them.  And  such  was  the  w  ashing 
of  feet  ;  the  practice  of  which,  to  some  extent,  grew  out  of 
the  example  of  our  Lord,  as  recorded  by  the  evangelist. 
John  xiii.  Such  also  was  the  anointing  of  the  sick  with 
oil,  as  enjoined  by  the  apostle.  James  v.  14.  And  we 
might  mention,  their  having  all  things  in  common — in  very 
close  connexion  with  which,  was  the  practice  of  "  breaking 
bread  from  house  to  house."  Acts  ii.  46. 

We  therefore  believe  that  we  may  safely  decline  the 
use  of  this  ceremony,  as  not  essential  in  itself.  That  the 
consecrated  bread  and  wine  are  not  the  actual  flesh  and 
blood  of  Christ,  is  agreed  by  all  Protestants.  And  if  it  be 
admitted  as  an  outward  and  visible  sign  of  an  inward 
and  spiritual  grace,  it  must  be  perfectly  useless  if  that 
spiritual  grace  be  wanting  :  and   if  it  be  present,  and 


834  THE    SUPi'Ell. 

the  body  and  blood  of  Christ  be  really  enjoyed  in  spirit, 
that  outward  and  visible  sign  must  be  of  small  conse- 
quence, and  would  be  lost  in  the  Fulness  of  the  Eternal 
Substance. 

On  (he  othrr  liand,  there  is  real  danger,  that  a  depend- 
ence on  an  empty  shadow  may  divert  the  mind  of  the 
pious  Christian,  from  perseveringly  seeking  the  Substance. 
Hence  the  admonition  of  the  apostle  :  "  Wherefore,  if  ye 
be  dead  with  Christ  from  the  rudiments  of  the  world,  why, 
as  though  living  in  the  world,  are  ye  subject  to  ordinances, 
(touch  not  ;  taste  not ;  handle  not ;  which  all  are  to  perish 
with  the  using,)  after  the  commandments  and  doctrines  of 
men  ?"  Col.  ii.  i^O-22. 

The  idea  of  establishing  certain  particular  days,  at  long 
intervals,  for  enjoying  communion  with  God,  I  apprehend 
is  calculated  to  produce  effects  prejudicial  to  the  Christian 
traveller.  That  communion  which  is  the  life  of  the  true 
Christian,  should  be  more  frequent.  "  Behold  !  I  stand  at 
the  door  and  knock  ;  if  any  man  hear  my  voice,  and  open 
the  door,  I  will  come  in  to  Him,  and  sup  with  him,  and  he 
with  Me."  Rex.  iii.  ^.  That  this  is  properly  the  Lord's 
Supper,  is  clear  from  the  plain  language  of  the  text.  And 
that  it  is  not  dependent  on  any  ceremonies  whatever,  is 
equally  evident.  That  this  intercourse  and  sustenance 
should  be  daily  sought  after,  is  inculcated  by  our  Lord,  in 
that  prayer  which  He  taught  his  disciples  :  "  Give  us  day 
by  day  our  daily  bread."  Luke  xi.  3.  Here  is  no  putting 
off  to  sacramtnl  dai/  ;*  (so  called  ;)  the  soul,  in  the  mciin 
time,  languishing  for  the  Avant  of  that  Bread,  which  alone 
can  nourish  it  up  (<>  Eternal  Life. 

We,  therefore,  believing  (hat  the  body  autl  blood  of 
Jesus  Christ,  and  communion  with  God  through  Him,  are 
only  to  be  experienced  in  a  spirKual  sense,  and  that  the 


The  wrmi  mackamknt  is  of  Romnn  origin,  and  vi.<nilied  %  military  oaHi. 


I*  THE    SUPPER.  233 

outward  ceremony  is  one  of  those  things  which  perish  with 
the  using,  think  ourselves  fully  warranted  in  declining  the 
use  of  the  shadow,  and  pressing  after  the  pure  and  spiritual 
Substance  ;  which  is  the  one  thing  needful. . 


CHAPTER  XIII. 


OF     DAYS     AND     TIMES. 


The  Society  of  Friends  believe,  that  the  "  holy  days," 
"  the  new  moons,"  and  "  sabbath-days,"  observed  under 
the  Law,  were  "  shadows  of  things  to  come  ;  but  the  body 
is  of  Christ."  Col.  ii.  16,  17.  And  as  shadows,  they  ceased 
with  the  sliadowy  Dispensation,  of  which  they  formed 
a  part. 

The  apostle,  speaking  of  Christ,  and  the  blessed  opera- 
lions  of  his  Power  under  the  Gospel  Dispensation,  brings 
into  view  the  abrogation  of  the  types  and  shadows  of  the 
Law,  by  the  coming  of  the  spiritual  realities  to  wliich  they 
pointed,  in  the  following  striking  language  :  "Blotting  out 
the  hand-writing  of  ordinances  that  was  against  us,  which 
was  contrary  to  us,  and  took  it  out  of  the  way,  nailing  it  to 
his  cross  ;  and  having  spoiled  principalities  and  powers, 
lie  made  a  show  of  them  openly,  triumphing  over  them  in 
it.  Let  no  man  tiicrefore  judge  you  in  meat,  or  in  drink, 
or  in  respect  of  an  holy  day,  or  of  the  new  moon,  or  of  the 
sal)hath-(hiys  ;  which  are  a  shadow  of  things  to  come  ;  but 
the  body  is  of  Christ." 

"  Wherefore,  if  ye  he  dead  ^ilh  (Mirist  from  the  rudi- 
ments of  the  world,  why,  as  though  living  in  the  Avorld,are 
ye  subject  to  ordinances,  (touch  not  ;  taste  not  ;  handle 
not ;  which  all  are  to  jjcrish  with  the  using,)  after  the  com- 
maudnu-iits  and  doctrines  of  men  ?"  Col.  ii.  14-17,  i^O. 

"  If  ye  then  be   risen    with    Cinisl,    seek   those   things 


OF    DAYS    AND    TIME8.  237 

which  are  above,  where  Christ  sitteth  on  the  right  hand  of 
God."  ih.  iii.  1. 

An  improper  veneration  of  days,  and  other  shadows  of 
the  Legal  Dispensation,  appears  to  have  been  a  snare,  into 
Avhich  professing  Christians  were  very  early  betrayed. 
Indeed,  where  there  is  a  large  proportion  of  zeal,  there  is 
peculiar  danger  of  its  being  directed  to  wrong  objects. 
Not  only  did  the  Colossians  give  cause  to  the  apostle,  to 
check  their  superstitious  observance  of  days  and  times,  but 
the  Galatians  appear  to  have  been  not  less  entangled  in 
these  things  than  the  Colossians.  The  great  and  dangerous 
error,  into  which  they  had  been  led  by  the  observance  of 
these  things,  was  an  apprehension  that  they  were  justified 
by  the  works  of  the  Law  ;  and  this  remains  to  be  the  danger 
to  the  present  day.  There  were  various  stages,  before 
the  observance  of  days  assumed  this  dangerous  character. 
There  were  those  among  the  Romans  wlio  esteemed  one 
day  above  another,  and  others  esteemed  every  day  alike  : 
"  He  that  regarded  the  day,  regarded  iit  to  the  Lord  :  and 
he  that  regarded  not  the  day,  to  the  Lord  he  did  not  regard 
it."  jRom.xiv.  5,  6.  In  these  cases,  on  account  of  the 
religious  sincerity  with  which  each  was  actuated,  and  the 
limits  to  which  the  observances  were  confined,  the  apostle 
did  not  censure  either.  But  with  the  Galatians,  and  some 
other  churches,  the  case  was  diiferent  ;  and  the  apostle  was 
brought  strongly  to  reprehend  their  defection  from  the 
spirituality  of  the  New  Dispensation.  "  O  foolish  Gala- 
tians !  "  was  his  language,  "who  hath  bewitched  you,  that 
ye  should  not  obey  the  Truth  ?  "  "  Received  ye  the  Spirit 
by  the  works  of  the  Law,  or  by  the  hearing  of  Faith  ?  "  "Are 
ye  so  foolish  ?  Having  begun  in  the  Spirit,  are  ye  made 
perfect  by  the  flesh  ?  "  Gal.  iii.  1-3.  "  But  now,  after  ye 
have  known  God,  or  rather  are  known  of  God,  how  turn 
ye  again  to  the  weak  and  beggarly  elements,  whereunto  ye 
desire  again  to  be  in  bondage  !  Ye  observe  daysy  and 


258  OF    DATS    AND    TIMES. 

months,  and  times,  and  years.  I  am  afraid  of  you,  lest  I 
have  bestowed  upon  you  labour  in  vain."  ib.  iv.  9,  10. 

Tlius  it  appears,  that  even  in  the  days  of  the  apostles, 
there  were  those  among  professing  Christians,  whose  vene- 
ration for  (lays  and  times  had  diverted  their  attention  from 
(he  true  objects  they  were  originally  set  apart  to  typify. 
And  thus,  by  a  zealous  observance  of  types,  after  their 
office  had  ceased,  they  were  entangling  themselves  with 
the  yoke  of  bondage,  and  endangering  their  total  ruin  as 
to  the  life  of  Christianity. 

The  state  to  which  the  outward  sabbath  pointed,  was  so 
difl'erent  from  that  in  which  the  Galatians  rested  in  its 
observance,  that  the  solicitude  of  the  apostle  was  very 
powerfully  excited  on  the  occasion.  It  pointed  to  a  state, 
in  which  the  activity  of  the  creature  was  brought  into 
quiet  ; — a  state,  in  which  the  soul,  after  accomplishing  that 
portion  of  labour  assigned  it,  conies  to  know  a  ceasing 
from  its  "  own  works,  as  God  did  from  his."  This  exposi- 
tion is  clearly  given  by  the  apostle,  to  the  Hebrews,  in  the 
3rd  and 4</<  chapters.  To  the  Hebrews  this  exposition  was 
peculiarly  proper,  because  to  them  the  outward  sabbath 
had  been  given  :  and  when  the  antitype  had  come,  or  that 
Dispensation  in  which  it  was  to  be  more  particularly  expe- 
rienced, it  was  the  Divine  will  that  its  mystical  application 
should  be  explained — "There  is  then,"  said  the  apostle, 
"a  rest  to  the  peojile  of  God."  And  again  :  "He  that 
hath  entered  into  his  rest,  hath  ceased  from  his  own  works, 
as  (iod  did  from  his."  Am\  1h' admonishes  the  Hebrew 
iH^lievers  to  en(<'r  into  that  rest.  Leaving  those  things 
that  were  behind,  am<mg  which  was  this  shadow  of  good 
things  to  come,  they  were  to  enter  into  that  pure  and  spiri- 
tual rest,  which  was  the  very  thing  to  whi<  h  the  outward 
figure  pointed.  And  to  go  back  to  an  observance  of  the 
o\Uward  form,  seemed  to  Im-  an  indication  that  the  reality 
hud  not  come ;  aad  wry  naturally  tende<I  to  cause  it  to  bo 


OF    DAY'S    A«D    TIMES.  239 

lost  sight  of.  Thus,  as  a  Jewish  rite,  its  obligation  ceased, 
and  its  observance  became  dangerous.  According  to  the 
reasoning  of  the  apostle,  to  insist  on  the  observance  of  one 
particular  of  the  ceremonial  law,  is  to  become  a  debtor  to 
tlie  whole  Law,  and  of  course  virtually  to  deny  the  coming 
of  Christ  ;  for  as  these  figures  pointed  to  Him  and  his 
Spiritual  Dispensation,  and  were  to  continue  only  till  his 
coming,  to  insist  on  their  continuance  is  to  deny  that  He 
had  come. 

And  as  it  is  evident  that  the  Sabbath  was  a  shadow  of 
something  to  come,  for  the  apostle  expressly  declares  it 
was,  the  reasoning  which  he  applies  to  other  shadows  will 
apply  to  that  also. 

I  know  that  the  observance  of  the  Sabbath  is  considered, 
by  some,  to  be  a  part  of  the  Moral  Law  ;  and  of  course  to 
be  of  perpetual  obligation.  But  the  apostle,  both  to  the 
Galatians  and  to  the  Hebrews,  gives  it  another  character  ; 
for  he  clearly  makes  it  a  shadow,  and  of  course  to  cease 
when  other  shadows  ceased.  Heb.  iv.  4,  10,  IL 

"Let  no  man  therefore  judge  you  in  meat,  or  in  drink, 
or  in  respect  of  an  holy  day^  or  of  the  new  moons,  or  of  the 
Sabbath  days  ;  which  are  a  shadow  of  things  to  come  ;  but 
the  body  is  of  Christ."  Col.  ii.  16,  17.  This  single  passage 
alone  is  sufficient  to  establish  the  position,  that  the  parti- 
culars enumerated  were  parts  of  the  ceremonial  Law,  and 
not  of  perpetual  obligation. 

All  that  has  been  said  on  this  subject,  is  intended  to 
apply  to  the  Jewish  Sabbath,  or  an  observance  of  a  portion 
of  the  ancient  ceremonial  Law,  on  principles  not  warranted 
under  the  Gospel  Dispensation. 

And  here  the  Society  of  Friends  have  always  stopped. 
As  a  society,  we  have  never  objected  to  a  day  of  rest — of  re- 
laxation from  the  business  and  cares  of  life,  for  the  purpose 
of  religious  improvement.  We  know  that  the  spirit  of  the 
world  is  apt  to  acquire  an  undue  ascendency  over  our 


240  OF    DAYS    AND    TIME^. 

cifl'ections  ;  and  Were  the  ordinary  business  of  life  to  engage 
our  attention,  in  an  uninterruptetl  train  of  occupation,  tlie     '' 
consequences  Would  be  extremely  prejudicial  to  religious 
improvement  and  enjoyment.     And  as  the  mind  requires 
abstraction,  so  the  body  requires  relaxation  :  wc  require  it 
for  ourselves— we  should  observe  it  for  those  who  have  to 
perform  the  menial  and  laborious  services  for  us  ;  it  is  due 
also  to  the  brute  creation  under  our  control.     A  day  of 
rest,  when,  by  common  consent,  the  business  of  the  world     j 
is  suspended,  is  peculiarly  favourable  to  the  important     J 
object  of  social  worship-without  which,  religious  society 
would  lack  one  of  those  connecting  bonds,  by  \Nj)ich  it  is     i 
held  together. 

For  these,  and  other  reasons  which  might  be^assigned,  j 
we  freely  concur  in  setting  apart  the  first  day  of  the  week,  ^ 
as-  a  day  of  rest  and  relaxation,  to  be  devoted  to  public  I 
worship  and  religious  improvement  ;  without  a  supersti-  i 
tious  veneration  of  one  day  above  another,  or  supposing  ' 
there  is  any  inherent  holiness  in  it.  , 

I  shall  conclude  by  extracting  from  the  writings  of  our  | 
Friends,  at  different  periods,  a  statement  of  what  the  Society  i 
has  believed  and  practised,  in  relation  to  this  subject.  ! 

"  We,  not  seeing  any  ground  in  Scripture  for  it,  cannot 
be  so  superstitious  as  to  believe,  that  either  the  Jewish    j 
Sabbath  now  continues,  or  that  the  first  day  of  the  week  is 
the  antitype  thereof,  or  the  true  Christian  Sabbath,  which,    ] 
with  Calvin,  we  believe  to  have  a  more  spiritual  sense ;  and    \ 
therefore  we  know  no  moral  obligation  by  the  fourth  com- 
mand, or  elsewhere,  to  keep  the  first  day  of  the  week,  more     j 
than  any  other,  nor  any  inherent  holiness  in  it.     Bui,  first,     ' 
forasmuch  as  it  is  most  necessary,  that  there  be  some  time     ' 
set  apart  for  the  saints  to  meet  together  to  wait  upon  God  ; 
and,  secondly,  it  is  fit  at  some  times  that  they  be  freed  from 
their  outward  affairs  ;  and,  thirdlj/,  reason  and  equity  doth     ; 
allow,  that   servants  and  beasts  have  some   tinu'  allowed 


OF    *AYS    AND    TIMES.  241 

them,  to  be  eased  from  their  continual  labour ;  and,  fourth- 
Ij/,  it  appears  that  the  apostles  and  primitive  Christians  did 
use  tlie  first  day  of  the  week  for  these  purposes  ;  we  find 
ourselves  sufficiently  moved,  from  these  causes,  to  do  so  also, 
without  superstitiously  straining  the  Scriptures  for  another 
reason  :  which,  that  it  is  not  there  to  be  found,  many  Pro- 
testants, yea,  Calvin  himself,  upon  tlie  fourth  command, 
hath  abundantly  evinced.  And  though  we  therefore  meet, 
and  abstaiu  from  working  on  this  da?/,  yet  doth  not  that 
hinder  us  from  having  meetings  also  for  worship,  at  other 
times."  (Bardai/'s  Apol.  Prop.  11,  §  4.) 

"  We,  however,  consider  the  setting  apart  of  one  day  in 
seven,  for  cessation  from  business,  and  for  religious  ser- 
vices, no  more  than  a  reasonable  duty  ;  and  we  encourage 
the  observance  of  it  among  our  members.  It  has  been  our 
practice  from  the  commencement  of  our  religious  Society  ; 
and  although  we  do  not  consider  the  first,  or  any  day  of 
the  week,  as  possessing  a  superior  degree  of  holiness  ;  yet 
we  believe  considerable  advantages  to  religion  and  virtue 
arise,  not  only  from  a  proper  dedication  and  employment 
of  it,  but  even  from  the  imperfect  observance;  with  which 
it  is,  on  the  whole,  regarded."  (Tuke's  Principles,  p.  132.) 

"  But,  as  I  have  before  observed,  I  am  satisfied  there 
is  no  particular  holiness  attached  to  one  day  more  than 
another;  yet  if  we  were  to  lay  aside  the  practice  of  setting 
apart  one  day  in  seven,  no  doubt  the  cause  of  religion 
would  suffer  by  it.  The  Society  therefore,  although  they 
do  not  believe  that  one  day  has  any  sacred  pieference  to 
another,  have  never  departed  from  the  practice  of  other 
professors,  in  regard  to  the  first  day  of  the  week."  (Ker- 
se2/'s  Treatise,  p.  62.) 

"  In  turning  our  attention  to  the  state  of  the  Society,  as 
it  has  been  now  laid  before  us,  the  proper  employment  of 
the  first  day  of  the  week,  the  day  more  particularly  set 
4  R 


249  OF    DATS    AND    TIMES. 

apart  for  public  worship,  is  a  subject  that  has  claimed  our 
serious  attention.  It  is  no  small  privilege  to  be  living  in 
a  country,  where  much  regard  is  paid  to  this  duty  ;  and  it 
highly  becomes  us  to  be  careful  that  our  example,  in  this 
respect,  be  consistent  with  the  profession  we  make  to  the 
world.  We  desire  that  heads  of  tamilies,  and  our  younger 
friends  also,  may  closely  examine,  whether  they  arc  sufl&- 
ciently  solicitous  to  improve  that  portion  of  this  day,  which 
is  not  allotted  to  the  great  duty  of  meeting  with  their 
friends  for  the  purpose  of  Divine  worship.  To  those  who 
are  awakened  to  a  due  sense  of  the  eternal  interests  of  the 
soul— and  O  that  this  were  the  case  with  all  !— we  believe, 
that  these  intervals  have  often  proved  times  of  much  reli- 
gious benefit.  Many  have  derived  great  increase  of 
strength,  both  at  these  and  other  times,  from  retiring  to 
wait  upon  the  Lord  ;  from  reading  the  Holy  Scriptures 
with  minds  turned  to  their  Divine  Author,  in  desire  that 
He  would  bless  them  to  their  comfort  and  edification  ;  and 
from  perusing  the  pious  lives  and  experiences  of  those  who 
have  gone  before  them.  But  we  avoid  prescribing  any 
precise  line  of  conduct,  believing  that,  if  the  attention  be 
sincerely  turned  unto  the  Heavenly  Shepherd,  his  pre- 
serving help  and  guidance  will  not  be  withheld.*^  (London 
Epistle,  1817.) 

The  following  extract  of  a  Letter  of  Advice,  from  a 
meeting  of  the  representatives  of  the  Society,  held  in 
London,  in  the  year  1751,  will  explain  our  reasons  for 
giving  the  months  and  days  of  the  week  their  proper, 
numerical  names,  instead  of  those  by  which  they  arc 
commonly  called. 

"  A  brief  account  of  the  origin  of  the  names  of  some 
months  of  the  f/ear,  and  of  afl  the  days  of  the  week,  now 
customaril?/  and  commonly  used. 


OF    DAYS    AND    TIMES.  243 

"  I.  January  was  so  called  from  Janus,  an  ancient  king 
of  Italy,  whom  heathenish  superstition  had  deified  ;  to 
whom  a  temple  was  built,  and  this  month  dedicated. 

II.  February  was  so  called  from  Februa,  a  word  denot- 
ing purgation  by  sacrifices  ;  it  being  usual,  in  this  month, 
for  the  priests  of  the  heathen  god  Pan,  to  offer  sacrifices, 
and  perform  certain  rites  ;  conducing,  as  was  supposed,  to 
the  cleansing  or  purgation  of  the  people. 

III.  March  was  so  denominated  from  Mars,  feigned  to 
be  the  god  of  war,  whom  Romulus,  founder  of  the  Roman 
empire,  pretended  to  be  his  father. 

IV.  April  is  generally  supposed  to  derive  its  name  from 
the  Greek  appellation  of  Venus,  an  imaginary  goddess, 
worshiped  also  by  the  Romans. 

V.  May  is  said  to  have  been  so  called  from  Maia,  the 
motliler  of  Mercury,  another  of  their  pretended  ethnic 
deities,  to  whom,  in  this  month,  they  paid  their  devotions. 

VI.  June  is  said  to  take  its  name  from  Juno,  one  of  the 
supposed  goddesses  of  the  heathen. 

VII.  July,  so  called  from  Julius  Casar,  one  of  the 
Roman  emperors,  who  gave  his  own  name  to  this  month, 
which  before  was  called  Quintilis,  or  the  Fifth. 

VIII.  August,  so  named  in  honour  of  Augustus  Caesar, 
another  of  the  Roman  emperors.  This  month  was  before 
called  Sextilis,  or  the  Sixth.* 

The  other  four  months,  namely,  September,  October, 
November,  and  December,  still  retain  their  numerical 
Latin  names  :  which,  according  to  the  late  regulation  of 
the  calendar,  will,  for  the  future,  be  improperly  applied. 
However,  from  the  continued  use  of  them  hitherto,  as  well 
as  from  the  practice  of  the  Jews  before  the  Babylonish 
captivity,+  it  seemeth  highly  probable,  that  the  method  of 
distinguishing  the  months  by  their  numerical  order  only, 


Macrob.  Saturn,  lib.  I.  cap.  12.        t  See  the  Scriptures  to  the  time  of  Ezra. 

4  R  2 


244  OF    DATS    AND    TIMES. 

was  tlic  most  ancient,  as  it  is  the  most  plain,  simple,  and    ; 
rational. 

As  tlie  idolatrous  Romans  thus  gave  names  to  several  of   1 
the  months,  in  honour  of  their  pretended  deities;   so,  the    i 
like  idolatry  prevailing  among  our  Saxon  ancestors,  in-    ' 
duced  them  to  call  the  days  of  the  week  by  the  name  of 
the  idol,  Avhich,  on  that  day,  they  peculiarly  worshiped. 
Hence  i 

The  First  day  of  the  week  was  by  them  called  Sunday,   J 
from  their  customary  adoration  of  the  Sun  upon  that  day.     j 
The  Seco«rf  day  of  the  week  they  called  Monday,  from  I 
their  usual  custom  of  worshiping  the  Moon  on  that  day. 

The  Third  day  of  the  week  they  named  Tuesday,  in   i 
honour  of  one  of  their  idols,  called  Tuisco.  ' 

The  Fourth  day  of  the  week  was  called  Wednesday,  , 
from  the  appellation  of  Woden,  another  of  their  idols. 

The  Fifth  day  of  the  week  was  called  Thursday,  from 
the  name  of  an  idol  called  Thor,  to  whom  they  paid  their  i 
devotions  upon  that  day. 

The  Sixth  day  of  (he  week  was  termed  Friday,  from  the  ; 
name  of  Friga,  an  imaginary  goddess  by  them  worshiped. 

The  Seventh  day  tliey  styled  Saturday,  as  is  supposed  i 
from  Saturn,  or  Seatcr,  by  them  then  worshiped.*  j 

In  the  ages  of  popish  superstition,  not  only  the  use  of 
such  heathenish  names  and  customs  was  indulged,  but  also  j 
other  unsouiul  and  unscripUiral  practices  in  religion,  were  j 
invented  and  introduced.  For,  when  the  profession  of  the  j 
Christian  religion  became  national,  multitudes  of  the  hea-  ' 
then  priests,  whose  interest  lay  in  the  performance  of  rites,  ; 
ceremonies,  and  sacrifices,  embraced  prevailing  Christi-  j 
anity  with  selfish  views  ;  and  laboured  early,  with  too  much  j 
success,  to  find  enij)l()ymen(  for  themselves,  by  imposing  ] 
on  the  people  a  new  set  of  ceremonies  and  sacrifices,  bear-  j 
ing  some  resemblance  to  those,  which,  in  their  fornur  state  | 

*  Sec  Vcrsd'gnn  and  Shcriniiliaai.  ' 


OF    DAYS    AND    TIMES.  245 

of  heathenism,  they  had  been  accustomed  to.  From  this 
corrupt  source  sprang  the  popish  sacrifice  of  the  mass,  the 
celebration  of  which,  at  particular  times,  and  on  particular 
occasions,  gave  rise  to  the  vulgar  names  of  Michaelmas, 
Martinmas,  Christmas,  and  the  like. 

Seeing,  therefore,  that  these  appellations  and  names  of 
days,  months,  and  times,  are  of  an  idolatrous  or  supersti- 
tious original,  contrary  to  the  Divine  command,  the  prac- 
tice of  good  and  holy  men  in  former  ages,  and  repugnant 
to  the  Christian  testimony  borne  by  our  faithful  friends 
and  predecessors  in  the  Truth,  for  the  sake  of  which  they 
patiently  endured  many  revilings  ;  let  neither  the  reproach 
of  singularity,  nor  the  specious  reasonings  of  such  as  would 
evade  the  cross  of  Christ,  turn  you  aside  from  the  sim- 
plicity of  the  Gospel ;  nor  discourage  you  from  keeping  to 
the  language  of  Truth,  in  denominating  the  months  and 
days  according  to  the  plain  a  ci  scriptural  way  of  expres- 
sion :  thereby  following  the  example  of  our  worthy  elders, 
and  coming  up  in  a  noble  and  honourable  testimony  against 
these,  and  allt)ther  remains  of  idolatry  and  superstition." 

"  From  the  Meeting  for  Sufferings  in  London, 

the  sixth  day  of  the  seventh  month.  1751." 


R    3 


CHAPTER  XIV. 


OF  SALUTATIONS  AND  RECREATIONS. 

From  the  first  rise  of  the  Society  to  the  present  time, 
one  unirorm  sentiment  has  prevailed  in  relation  to  Saluta- 
tions and  Recreations.  About  the  commencement  of  the 
Christian  Era,  pride  and  presumption  seem  to  have  attained 
their  very  summit  at  Rome,  then  the  mistress  of  the  Avorld, 
and  the  pattern  of  what  the  ^vorld  denominated  fashionable, 
elegant,  or  great.  Sunk,  too,  in  the  depth  of  pagan  dark- 
ness, they  did  not  hesitate  to  ascribe  Divine  honours  to 
those  individuals  -who  attained  to  the  pinnacle  of  power — 
inferior  orders  imitated  the  example,  and  followed  behind, 
as  near  as  they  Could  venture  to  approach  the  highest 
characters.  Only  a  few  centuries  passed  over  the  Christian 
Church,  before  Constanline  adopted  the  profession  of  Chris- 
tianity, when,  of  course,  the  profession  became  fashionable 
among  the  higher  orders  of  society.  As  many  embraced 
it  for  the  sake  of  fashion,  as  well  as  for  other  motives  even 
worse,  so  fashion  pervaded  the  manners  of  professed 
Christians. 

The  injunction  of  the  apostle  was  now  but  little  regarded : 
"  Be  not  conformed  to  this  world ;  but  be  ye  transformed 
by  the  renewing  of  your  minds."  On  the  contrary,  that 
great  empire,  with  all  its  gramleur,  power,  and  policy,  now 
asked  admission  into  the  visible  Church — which,  cheated 
by  the  smiles  of  power,  stooped  to  the  low  degradation 
of  admitting  the  applicant.  A  degradation  indeed  it  was  : 
for  she  ceased  to  be  "  the  Bride,  the  Lamb's  wife."     She 


OF    SALUTATIONS    AND    IlECREATlONS.  247 

ceased  to  appear  in  that  transcendent  glory,  described  as, 
"  fair  as  trie  moon,  clear  as  the  sun,  and  terrible  as  an  army 
with  banners."  Cant.  vi.  10.  And  instead  of  this  glory — 
she  took  on  herself  the  paltry  trappings  of  an  earthly 
empire,  and  added  to  these  the  pollutions  of  pagan  super- 
stition. 

Extravagant  honours,  from  being  paid  to  emperors  and 
other  usurpers  of  power,  by  the  prevalence  of  pride, 
became  grateful  to  every  inferior  rank,  and  were  freely 
bestowed  on  all. 

Hence  the  fashionable  appellation  of  yoii^  to  a  single 
person  ;  it  being  thought,  by  minds  inflated  with  pride,  to 
be  too  little  to  be  regarded  as  a  single  individual — the  idea 
of  plurality  must  be  conveyed. 

Bowing,  which  had  been  practised  in  earlier  times,  was 
still  recognized,  and  had  the  uncovering  of  the  head, 
another  act  of  worship,  connected  with  it. 

From  these  corrupt  sources,  proceeded  those  salutations, 
which  make  up  the  complimental  intercourse  of  fashion- 
able life. 

And  as  they  originated  in  pride,  and  other  depraved 
passions  of  the  human  heart,  so  the  Society  of  Friends 
believe  they  have  a  powerful  tendency  to  become,  reci- 
procally, both  causes  and  efl'ects  ;  and  have  consequently 
laid  them  aside. 

They  believe  there  is  no  propriety  in  bowing  the 
body,  and  uncovering  the  head,  to  any  created  beings  ;  for 
worship  belongs  to  God  only.  But  if  we  are  told,  that  in 
fashionable  life,  these  actions  have  no  such  intention,  we 
reply,  that  if  they  have  become  unmeaning,  men  of  correct 
feelings  ought  neither  to  offer  nor  receive  them.  If  they 
are  intended  only  to  express  civility  and  ordinary  respect, 
we  say,  that  these  can  be  expressed  in  a  more  appropriate 
manner,  than  by  degrading  the  outward  acts  of  Divine 
worship,  down  to  a  mere  expression  of  common  civility,  or 
4  R  4 


248  OF    SALUTATIONS 

even  nothing  at  all.  Every  thing  which  relates  to  Divine 
worship,  or  that  homage  we  pay  to  the  Almighty,  should 
be  carefully  guarded  from  being  introduced  into  the 
familiar  intercourse  between  man  and  man  ;  lest,  by  the 
association  of  ideas,  our  worship  itself  become  adulterated 
and  offensive. 

We  believe  that  under  the  Gospel,  we  are  bound  to  speak 
every  man  truth  to  his  neighbour.  The  expressions, 
mister,  or  master,  and  your  most  obedient,  &c.  your  hum- 
ble servant,  &c.  being  in  the  common  application  untrue, 
we  decline  to  use.  The  love  and  charity  which  the  Gospel 
inspires,  are  above  all  complimental  expressions,  and  need 
neither  flattery  nor  falsehood  to  set  them  off  to  advantage. 
However  the  censorious  may  charge  the  Society  with 
singularity,  and  with  attaching  unreal  consequence  to  little 
things,  the  history  of  early  times  aflbrds  abundant  evidence 
that  these  compliments  were  not  understood,  at  that  day, 
as  empty  sounds.  Often  have  men  of  high  standing,  and 
even  some  of  an  opposite  class,  been  so  enraged  at  not 
receiving  these  pitiful  compliments,  as  to  set  no  bounds  (o 
their  resentment.  Even  the  simple  expression  oi  thou,  lo 
one  person,  was  considered  an  indignity  not  to  be  borne  : 
and  many  a  man  of  fair  and  elevated  characler,  has  had  his 
blood  shed  in  profusion,  for  no  higher  offence  thaa  the  use 
of  this  simple  and  correct  language. 

The  plain  language,  as  we  term  il,  or  tiieuseofthe 
singular  pronouns  to  a  single  person,  has  much  to  recom- 
mend it.  In  the  first  place,  it  is  consonant  to  truth  :  for  the 
plural  pronoun  does  express  a  pluralily  of  persons  to  whom 
it  relates  :  hence  we  consider  it  a  departure  from  truth.,  to 
address  a  single  individual  with  a  word  thatconveys  an  idea 
of  more  than  one.  We  consider  the  plain  language,  too,  as 
the  language  of  (he  greatest  and  best  of  men  that  have  ever 
liv«(l,  to  oiii  anotlu  r  and  to  (lod.  And  we  think  this 
authority  ought  to  possess  great  weight.     The  rules  of  the 


AND    RECREATIONS.  249 

language  contribute  something  to  the  same  ejQfcct.  It  must 
be  admitted,  that  the  beauty  and  precision  of  the  language 
are  greatly  injured  by  the  promiscuous  use  of  the  plural 
pronouns. 

But  we  shall  be  told  that  we  do  not  use  the  pronouns 
grammatically.  I  admit  the  truth  of  the  charge,  and  admit 
also  that  it  is  a  great  defect  in  our  language.  But  this  is 
a  colloquial  liberty  taken — improperly  so,  I  confess  ;  yet 
it  is  not  universal  among  the  Society.  So  far  as  this  gram- 
matical error  prevails,  it  destroys  the  beauty  and  dignity 
of  our  language,  but  it  does  not  affect  the  principle.  It 
does  not  touch  the  argument  that  rests  on  the  truth  of  the 
expression,  nor  does  it  destroy  the  precision  of  the  lan- 
guage.    The  idea  it  conveys  is  still  in  the  singular  number. 

It  is  not  the  false  flattering  attempt,  to  magnify  one  indi- 
vidual into  a  great  many.  The  primary  grounds  for  this 
deviation  from  the  plural  language,  remain  the  same.  I 
candidly  acknowledge,  however,  that  we  ought  to  use  the 
singular  pronouns  gramatically. 

Those  vain  Amusements  which  have  been  denominated 
Recjeations,  we  consider  beneath  the  dignity  of  the  Chris- 
tian character  ;  and  they  frequently  prove  the  inlet  to 
much  vice  and  corruption. 

H.  Tuke,  in  his  "  Principles  of  Religion,"  chap.  9,  says : 
"  There  are  three  rules  relating  to  amusements,  by  which 
our  conduct  should  be  regulated. 

1. — To  avoid  all  those  which  tend  needlessly  to  oppress 
and  injure  any  part  of  the  animal  creation.  Of  this  class 
are  cock-fighting  and  horse-racing  :  also  hunting,  &c.  when 
engaged  in  for  diversion  and  pleasure. 

2. — To  abstain  from  such  as  are  connected  with  a  spirit 
of  hazardous  enterprise  ;  by  Avhich  the  property  and 
temporal  happiness  of  individuals  and  families,  are  often 
made  to  depend  on  the  most  precarious  circumstances  ;  and 


230  OF    SALUTATIONS 

the  pain   of  one  frequently  entails  misery  on  many.     Of 
this  class  are  all  games  in  which  property  is  staked. 

3. — To  avoid  such  as  expose  us  to  unnecessary  tempta- 
tions, with  respect  to  our  virtue  ;  or  which  dissipate  the 
mind,  so  us  to  render  a  return  to  civil  and  religious  duties 
ungrateful.  Of  this  kind,  stage  entertainments  are  pecu- 
liarly to  be  avoided,  w  ith  various  other  places  of  public 
amusement,  which  have  a  tendency  to  corrupt  the  heart, 
or  to  alienate  it  from  the  love  and  fear  of  God." 

The  two  first  species  of  Amusements,  mentioned  in  the 
first  description,  are  so  generally  acknowledged  by  the 
diilerent  religious  societies,  to  be  immoral,  and  even  re- 
proachful, that  it  seems  unnecessary  to  say  much,  to  prove 
their  inconsistency  with  the  Christian  character. 

The  practice  of /m«/?w^,  ho^\ever,  does  not  appear  to 
have  excited  so  much  attention,  or  drawn  forth  such  a  con- 
current sentiment  against  it. 

So  far  as  this  practice  is  pursued  for  amusement,  it  cannot 
bear  the  test  of  cool  examiuation.  Thebrute  creation,  how- 
ever we  may  be  elevated  above  them,  have  their  rights^  as 
well  as  we.  He  who  created  us,  and  endued  us  with  exalted 
faculties  and  capacities  for  superior  enjoyments,  created 
them  also,  and  gave  them  the  capacities  of  enjoyment, 
which  they  possess.  And  though  He  has  given  us  power 
over  them,  that  our  wants  might  be  supplied,  and  our  hap- 
piness promoted.  He  never  could  have  designed  that  they 
should  be  sacrificed  to  our  depraved  passions. 

There  certainly  is  something  very  revolting  to  our  best 
feelings,  to  think  of  deriving  amusement  and  gratitication, 
from  the  agonies  and  death  of  animated  beings.  And 
though  this  idea  may  be  disclaimed,  yet  it  is  extremely 
ditlicult  to  divest  the  amusement  of  hunting,  of  this 
character. 

There  are  many  circunistajiccs  connected  with  it,  which 


AXD    RECREATIONS.  251 

have  a  powerful  and  fascinating  effect  on  the  youthful 
mind  !  but  cruelty — and  a  violation  of  the  rights  of  the 
animal  creation,  are  inseparably  connected  with  it. 

"  Wc  clearly ^rank  the  practice  of  hunting  and  shooting 
for  diversion,  with  vain  sports  ;  and  we  believe  the  awaken- 
ed mind  may  see,  that  even  the  leisure  of  those  whom 
Providence  hath  permitted  to  have  a  competence  of  worldly 
goods,  is  but  ill  filled  up  with  these  amusements.  There- 
fore, being  not  only  accountable  for  our  substance,  but  also 
for  our  time,  let  our  leisure  be  employed  in  serving  our 
neighbour,  and  not  in  distressing  the  creatures  of  God  for 
our  amusement."  *  (London  Book  of  Extracts,  p.  25.) 

The  demoralizing  effects  of  gaming  are  so  generally 
admitted  by  the  various  denominations  of  Christians,  that 
it  will  not  be  necessary  io  say  much  in  proof  of  its  perni- 
cious tendency. 

The  beginnings  of  vice  are  often  clothed  with  specious 
pretences  :  and  imaginary  barriers  are  set  up  against  un- 
restrained indulgence  ;  but  these  very  restrictions,  which 
the  adventurers  in  dissipation  propose  to  themselves, 
increase  the  danger.  For,  by  this  delusive  idea,  they  are 
armed  against  the  dread  of  consequences,  until  the  taste  for 


*  Craelty  io  the  brute  creation,  though  not  in  connexion  with  motives  of 
amusement,  is  clearly  incompatible  with  Christian  feelings.  Several  cases  have 
recently  occurred  in  the  United  States,  in  which  cruelty  to  brutes  has  been 
adjudged  to  be  violations  of  the  civil  law.  It  must  be  ever  revolting  to  the 
benevolent  mind,  to  see  animals  which  are  employed  in  our  service,  and  con- 
tribute to  our  comfort  and  advantage,  made  the  victims  of  passion,  of  avarice, 
or  of  wanton  cruelty. 

"  A  man  of  kindness  to  his  beast  is  kind ; 
But  brutal  actions  show  a  brutal  mind. 
Remember,  He  who  made  thee,  made  the  brute  ; 
Who  gave  thee  speech  and  reason,  formed  him  mute : 
He  can't  complain  ;  but  God's  omniscient  eye 
Beholds  thy  cruelty  ; — He  "hears  his  cry. 
He  was  designed  thy  servant  and  thy  drudge  ; 
But  KNOW,  that  HIS  Creator  is  thy  Judge" 


252  OF    SALUTATIONS 

such  indulgences  becomes  not  only  confirmed,  but  too 
powerful  for  their  resolutions  :  and  thus  they  become  the 
victims  of  an  ungovernable  infatuation. 

How  many  of  those  miserable  beings  who  crowd  our 
penitentiaries,  and  furnish  the  awful  spectacles  of  public 
executions,  date  the  commencement  of  their  wicked  and 
unhappy  career,  at  the  period  when  they  first  sat  down  as 
partners  at  the  gaming  table  ! 

The  pernicious  consequences  of  gaming,  have  been  fre- 
quently described  in  the  strongest  terms,  and  illustrated  by 
the  most  striking  examples. 

"  Seldom,  however,  have  they  been  presented  on  so  large 
a  scale,  as  in  a  late  account  of  the  fate  of  a  great  body  of 
gamesters  at  Hamburgh,  which  an  intelligent  spectator 
has  published  in  a  German  gazette,  as  the  result  of  his 
attentive  examination,  during  a  period  of  two  years.  Of 
six  huiulred  individuals,  who  were  in  the  habit  of  frequent- 
ing gaming  houses,  he  states  that  nearly  one  half  not  only 
lost  considerable  sums,  but  were  finally  stripped  of  all 
means  of  subsistence,  and  ended  their  days  by  self-murder. 
Ofthe  rest  not  less  than  a  hundred  finished  their  career 
by  becoming  swindlers  or  robbers  on  the  highway.  The 
remnant  of  this  unfortunate  group  perished,  some  by 
apoplexy,  but  the  greater  part  by  chagrin  and  despair." 

"  The  amusements  of  Dancing  and  Music,  we  think  also 
come  within  this  class.  .  It  may  be  alleged,  that  these  might 
be  practised  in  such  a  manner,  as  not  to  accord  with  the 
description  given.  Our  Society,  however,  thinks  it  right 
to  abstain  from  those  amusements  ;  both  because  of  their 
frequent  connexion  with  places  and  circumstances  which 
are  highly  objectionable ;  and  because  we  conceive  they 
can  scarcely  be  entered  into,  without  an  improper  employ- 
ment of  that  time,  which  W(«  are  required  not  to  waste,  but 
to  pass  in  fear,  and  to  redeem."  Tuhe's  Principles^  pp. 
151,  15i>. 


AND    RECREATIONS.  253 

"  John  ThirlwcU,  in  a  pamphlet  reprobating  some  of  the 
favourite  dramas  of  the  London  theatres,  says  :  '  They  are 
calculated  to  corrupt  the  morals,  and  instil  the  most  dan- 
gerous and  criminal  maxims.  Did  we  wish  to  root  up 
every  religious  and  moral  principle  of  the  heart ;  did  we 
wish  our  children  to  become  familiar  with  crime — to  blunt 
and  deaden  those  delicate  sensibilities  which  shrink  at  the 
touch  of  vice  ;  did  we  wish  to  harden  them  to  scenes  of 
blasphemy,  cruelty,  and  revenge  ;  we  would  invite  them  to 
the  sight  of  the  most  popular  plays  which  are  now  per- 
formed on  our  stage  ;  we  would  send  them  for  instruction 
to  those  schools,  where,  by  the  most  subtile  and  malicious 
contrivance,  vice  is  decked  out  in  the  air  of  virtue,  and 
the  deluded  youth  is  seduced  to  the  road  of  rnin,  while  he 
believes  that  he  indulges  in  the  noblest  feelings  of  his 
nature  ;  where  the  casual  act  of  generosity  is  applauded, 
whilst  obvious  and  commanded  duties  are  trampled  on  ; 
and  a  fit  of  charity  is  made  the  sponge  of  every  sin,  and 
the  substitute  of  every  virtue.'  " — Burder^s  Lecture. 

When  we  consider  the  shortness  and  uncertainty  of 
time,  and  the  momentous  concerns  of  eternity,  to  which 
we  are  rapidly  approaching,  Ave  shall  reasonably  conclude, 
that  we  have  ample  employment  for  the  little  time  we 
have. 

The  idea  that  religion  is  all  gloomy  and  melancholy  in 
its  features  and  feelings,  is  intimately  connected  with  the 
thirst  for  amusement  and  recreation.  Hence,  while  the 
latter  are  desired  with  increasing  avidity,  the  former  is 
shunned  as  something  incompatible  with  happiness  in  this 
life.  And  even  some  who  believe  in  the  necessity  of  re- 
ligion, consider  that  the  fashionable  amusements  and  re- 
creations of  the  world,  are  still  necessary  to  give  sprightli- 
ness  and  variety  to  religious  enjoyments.  These  ideas 
have  been  extremely  prejudicial  to  the  real  happiness  and 


254  OF    SALUTATIONS 

religious  improvement  of  mankind.  Although  it  has  been 
expressly  declared,  that  we  "  cannot  serve  two  masters," 
thousands  are  i)ursuing  a  course  of  reasoning  and  practice, 
as  if  the  thing  were  slill  practicable.  But  the  result  still 
proves  the  declaration  of  our  Lord— they  "cleave  to  the 
one,  and  despise  the  other." 

It  is  true  that  religion  casts  a  shade  over  the  vanities  of 
the  world,  and  exhibits  vice  in  all  its  disgusting  deformity. 
It  represents  this  life,  with  all  its  enjoyments,  as  transitory 
and  precarious.  It  does  more. — It  shows  the  insignificance 
of  pride,  and  humbles  the  mind  under  a  sense  of  its  own 
weakness  and  unworthiness,  and  the  awful  responsibility 
in  which  it  is  placed.  But  this  is  only  a  small  portion  of 
the  views  it  unfolds.  The  renovated  mind  "  is  introduced 
into  a  field  of  observation,  which,  like  its  Divine  Author,  is 
altogether  unlimited."  The  wisdom,  power,  and  goodness 
of  God,  aftbrd  an  inexhaustible  theme  of  contemplation  ; 
the  work  of  Redemption,  an  unfailing  source  of  the  finest 
feelings  of  gratitude  :  the  past,  the  present,  and  the  future, 
unite  in  filling  up  the  full  measure  of  happiness,  that 
constitutes  a  foretaste- of  the  joys  of  heaven.  While  the 
Power  and  Presence  of  the  Mighty  God,  the  Everlasting 
Father,  are  felt  and  enjoyed,  "  the  past  will  bring  to  their 
gladdened  remembrance,  the  mercies  and  deliverances  of 
the  Lord  ;  and  the  future  will  open  to  them  the  prospect, 
and  satisfy  them  with  the  assurance,  of  being  His  for  ever." 
(London  Epistle.) 

Well  might  the  King  of  Israel,  wlio  knew  the  extent  of 
sensual  enjoyments,  prefer  to  be  a  door-keeper  in  the  house 
of  his  God,  rather  than  to  dwell  in  the  tents  of  wickedness 
—concluding  that  a  day  in  his  courts  was  better  than  a 
thonsanil,  employed  in  the  fading  or  sinful  pleasures  of 
time.  Those  good  works  which  proceed  I'rom  this  source, 
may  also  be  mentioned,  as  affording  a  pure  and  dignified 
enjoyment.     To  relieve  the  distresses  of  our  fellow  rrea- 


AND    RECREATIONS.  255 

tures  by  acts  of  benevolence,  and  to  fill  up  our  various 
duties  in  life  with  propriety,  will,  without  creating  an  im- 
proper dependence  on  works,  secure  to  the  mind  a  source 
of  recollections,  in  comparison  with  which,  the  fashionable 
amusements  of  the  world  sink  into  insignificance. 

Such  is  the  Christian  experience.  Such  his  sublime  en- 
joyment. He  is  preserved  in  that  evenness  of  temper,  which 
renders  his  ordinary  duties  and  avocations  pleasing.  It 
gives  the  ties  of  nature  and  of  friendship  their  due  strength, 
and  sweetens  all  its  domestic  enjoyments.  Preserved  from 
the  torment  of  unreal  wants,  by  a  proper  estimate  of  things 
— and  from  fearful  anticipations  of  the  future,  by  an 
humble  trust  in  the  protecting  care  of  a  beneficent  Pro- 
vidence— he  can  enjoy  the  present  good,  and  cheerfully 
anticipate  the  future.  Even  his  afllictions  are  sweetened 
by  resignation,  and  the  confidence  that  all  things  will 
work  together  for  good.  Where  then  are  the  hours  that 
are  to  hang  heavily  on  the  minds  of  true  Christians  ! 
Where  that  melancholy  that  must  be  dispelled  by  mixing 
in  the  follies  and  vices  of  the  thoughtless  or  the  licentious  ? 
It  is  all  delusion.  The  Recreations  of  the  Christian  are 
of  a  different  kind.  They  are  found  in  the  subjugation 
of  those  passions  and  propensities,  that  bind  the  soul 
to  earth — and  in  the  renewed  prevalence  of  the  Divine 
Influence. 

The  Reading  of  Novels  is  subject  to  many  of  the  objec- 
tions which  are  advanced  against  the  exhibitions  of  the 
theatre  ;  and  perhaps  to  some  which  do  not  apply  to  the 
latter  amusements.  Very  many  of  them  have  a  highly 
immoral  tendency.  And  this  objection  is  increased  by  the 
consideration  of  the  specious  and  fascinating  covering, 
with  which  that  tendency  is  concealed.  By  this  means, 
the  young,  the  ardent,  and  those  who  possess  a  large  por- 
tion of  sensibility,  drink  deep  of  the  moral  poison,  while 


256  OP    SALUTATIONS 

they  perhaps  think  they  are  only  indulging  the  laudable, 
and  even  amiable  feelings,  with  which  they  are  endued. 

Love  is  a  prevailing  theme  with  novel  writers,  and  is 
equally  so  with  novel  readers.  In  heightening  the  inci- 
dents of  the  story,  in  order  to  produce  that  excitement  of 
the  passions  witliout  which  the  novel  would  be  considered 
insipid,  it  frequently  happens,  that  the  most  important 
principles  of  morality,  and  rules  of  social  order,  are  re- 
presented as  cruel  abridgements  of  human  happiness  ;  and 
too  often  the  abhorrence  of  vice  is  lost  in  the  sympathy 
excited  for  the  vicious. 

Those  who  have  indulged  largely  in  this  kind  of  read- 
ing, well  know  they  have  been  enslaved  by  it.  They  know 
that,  after  having  feasted  on  the  high  seasoned  tales  of 
fancy,  they  have  very  little  relish  for  'the  plain,  simple 
doctrines  of  Christianity,  or  even  the  sober  duties  of  life. 
They  know  that  the  passions  are  inflamed,  and  the  re- 
straints of  religion  rendered  more  irksome,  and  the  enjoy- 
ments of  practical  piety  become  less  desired.  Even 
parental  tenderness  and  care,  arc  represented  as  intrusions 
of  cruelty  and  power. 

Were  we  to  consider  the  subject  with  reference  to 
economy  alone,  there  would  be  sufficient  grounds  to 
abandon  this  species  of  reading.  The  term  ecowow^  will 
apply  to  time  and  feeling,  as  well  as  to  the  expense  that  is 
thus  wasted.  There  is  no  individual  that  acquires  a  strong 
relish  for  novels,  Avho  does  not  sufl'er  it  to  occupy  time 
that  is  demanded  l)y  important  concerns.  And  as  to  feel- 
ings, even  in  those  cases  in  which  the  principles  of  morality 
are  not  concerned,  where  the  passions  excited  arc  con- 
sidered of  the  aujiable  kind,  I  consider  there  is  a  very 
improper  waste  of  such  feelings.  Those  feelings,  so  far  as 
they  are  valuable,  were  given  us  for  practical  purposes,  to 
be  directed  to  real  objects,  and  not  expended  on  objects 
which  have  no  existence  l)ut  in  ijnagination.     We  may  be 


AND    RECREATIONS.  257 

as  prodigal  oif"  symipathy  as  of  money,  direct  it  to  quite  as 
improper  objects,  and  render  ourselves  as  destitute  of  the 
one  as  of  the  other,  when  real  objects  are  presented  to  us. 
Thus  it  has  been  observed,  that  the  sentimental  novel- 
reader  would  rise  with  tears  from  the  perusal  of  her 
favourite  tale,  and  spurn  the  beggar  from  her  door. 

Considering  our  duties  as  rational  and  accountable  crea- 
tures— the  important  purposes  which  we  have  to  ac- 
complish, during  the  short  period  of  human  life  ;  it  is  a 
deeply  interesting  inquiry,  how  our  time  should  be  applied. 
When  we  contemplate  the  feelings  which  arise  in  the 
moments  of  levity  and  forgetfulness  of  God — that  they  are 
inevitably  succeeded  by  conflict  and  suftering,  how  can  we 
coolly  place  ourselves  within  the  sphere  of  their  influence  ? 
It  is  one  of  the  very  solemn  reflections,  suggested  by  Divine 
Revelation,  "  that  for  every  idle  word  we  shall  be  brought 
into  judgment."  The  amusements  of  the  vain,  and  the 
gratifications  of  the  licentious,  though  fleeting  in  them- 
selves, are  yet  to  arise  in  judgment,  Avhen  every  one 
must  give  an  account,  to  the  Author  of  his  existence,  of 
the  application  of  the  time  and  talents  with  which  he  has 
been  entrusted. 

"  Seeing  then  that  all  these  things  shall  be  dissolved, 
what  manner  of  persons  ought  ye  to  be,  in  all  holy  con- 
versation and  godliness  ;  looking  for,  and  hasting  unto, 
the  coming  of  the  day  of  God,  wherein  the  heavens,  being 
on  fire,  shall  be  dissolved,  and  the  elements  shall  melt  with 
fervent  heat ! "  "Nevertheless,"  said  the  same  apostle,  "  we, 
according  to  His  promise,  look  for  new  heavens  and  a  new 
earth,  wherein  dwclleth  righteousness.  Wherefore,  be- 
loved, seeing  that  ye  look  for  such  things,  be  diligent  that 
ye  may  be  found  of  Him  in  peace,  without  spot,  and 
blameless."  2  Pet.  iii.  11,  &c. 


CHAPTER   XV. 


OF    OATHS. 


The  Gospel  Dispensation,  we  think,  superseded  the  use 
of  oaths.  The  clear  and  unequivocal  precepts  of  our  Lord, 
we  believe,  are  bitidinj^  upon  Christians  :  "  Ye  have  heard 
that  it  hath  been  said  by  them  of  old  time,  Thou  shalt  not 
forswear  thyself,  but  shalt  perform  unto  the  Lord  thine 
oaths.  But  I  say  unto  you,  swear  not  at  all  :  neither 
by  heaven,  for  it  is  God's  throne ;  nor  by  the  earth,  for  it  is 
His  footstool ;  neither  by  Jerusalem,  for  it  is  the  city  of  the 
great  king  :  neither  shalt  thou  swear  by  thy  head,  because 
thou  canst  not  make  one  hair  white  or  black  :  but  let  your 
communication  be,  yea,  yea  ;  nay,  nay  ;  for  whatsoever  is 
more  than  these  comcth  of  evil."  Matt.  v.  33 — 37. 

The  apostle  James  adverts  to  the  same  thing,  in  the  im- 
pressive language  :  "  But  above  all  things,  my  brethren, 
swear  not,  neither  by  heaven,  neither  by  the  earth,  neither 
by  ani/  other  oath  :  but  let  your  yea  be  yea,  and  your  nay, 
nay  :  lesi  ye  fall  into  condemnation."  James  v.  12.  It  is 
strange  indeed  that  precepts  so  positive  and  clear,  should 
be  construed  away  to  mean  any  thing  that  professors  please. 

The  construction,  by  which  it  is  attempted  to  destroy 
the  obligation  of  these  precepts,  is  too  bold  and  too  weak 
to  be  admitted.  It  is  too  bold,  because,  by  such  a  license, 
the  whole  body  of  Christian  tloctrine  might  be  subjected 
to  the  most  palpable  innovation.  What  would  become  of 
the  morality  of  mankind,  if  such  latitude  were  taken  in 
explaining  the  moral  law  ?  It  is  weak,  because  it  supposes 
that  our  Lord  and  liis  apostles  did  not  intend  to  prohibit 


OP    OATHS.  25^ 

legal  oaths,  but  only  the  use  of  profane  language  ;  when 
legal  oaths  were  the  very  subject  on  which  tlie  command 
was  given.  The  oaths  of  the  Law  (which  were  judicial) 
were  distinctly  brought  into  view,  as  practised  under  the 
former  Dispensation,  but  prohibited  under  the  Gospel. 
The  prohibition  is  complete.  It  not  only  c-numerates 
certain  kinds  of  oaths,  but  it  says  .  "  Swear  not  at  all." 
Now  I  would  ask  those  who  contend  for  the  practice,  if  he 
that  swears  before  a  justice  of  the  peace,  can  be  said  to 
"  swear  not  at  all  ? "  It  must  either  be  said,  that  a  judicial 
oath  is  not  an  oath,  or  that  it  violates  the  command  of 
Jesus  Christ.  Our  Lord  goes  on  further  to  say,  that 
"  Whatsoever  is  more  than  these  [yea  and  nay]  cometh  of 
evil."  Again,  we  are  brought  to  the  point,  that  an  oath  is 
no  more  than  yea  or  nay — or  thiii  it  cometh  of  evil.  We 
cannot  hesitate  on  this  question,  that  it  is  more  than  a 
simple  affirmative  or  negative  ;  of  course  we  must  acknow- 
ledge that  it  comes  of  evil,  and  ought  to  be  laid  aside  ;  or 
we  must  positively  contradict  our  Lord  and  Saviour. 

The  admonition  of  the  apostle  James  is  equally  hard  to 
reconcile  to  the  practice  of  taking  oatht;.  "  Above  all 
things.)  my  brethren,  swear  not,''  And  after  enumerating 
several  kinds  of  oaths,  he  adds,  "  neither  by  an//  other 
oath.''  Here  it  will  devolve  on  the  advocates  for  oaths  to 
prove,  in  the  first  place,  that  he  that  swears  before  a  civil 
officer,  swears  not ;  or,  in  the  next  place,  that  it  is  neither 
by  any  of  the  oaths  enumerated  by  the  apostle,  "  nor  by 
any  other  oath."  Nor  ought  we  to  pass  lightly  over  the 
manner  in  which  the  apostle  closes  his  admonition.  For, 
after  excluding  exerij  kind  of  oath,  he  adds,  "  lest  ye  fall 
into  condemnation."  Here  condemnation  stands  as  the 
inevitable  consequence  of  a  violation  of  this  precept,  in  its 
most  unlimited  acceptation. 

We  all  admit  the  authority  of  the  Scriptures  ;  and  a  great 
majority  of  those  who  contend  for  oaths  profess  to  believe, 
4  s  2 


260  OF    OATHS. 

that  they  arc  the  only  rale  of  faith  and  practice.  And  yet 
the  most  clear,  positive,  and  explicit  passages,  are  made  to 
give  way  to  comtruclions  of  a  very  untenable  description  ! 
But  it  is  said  that  Jesus  Christ  took  an  oath,  when 
brought  before  the  chief  priest,  previous  to  his  crucifixion. 
This  objection  is  founded  on  the  words  of  the  chief 
priest  :  "  I  adjure  Thee  by  ^the  Living  God,  that  Thou 
tell  us  whether,"  &c.  Whatever  of  an  oath  was  in  these 
expressions,  is  chargeable  to  the  priest,  and  not  to  Jesus 
Christ.  Our  Lord  had  no  agency  in  it  whatever.  Nor 
does  it  appear  that  the  answer  Avhich  He  gave  afterwards, 
had  any  reference  to  the  manner  of  the  charge.  He  gave 
the  answers  which  He  pleased,  according  to  his  inscrutable 
wisdom,  and  not  under  the  coercion  of  the  authority  of  the 
priest,  or  his  adjuration  ;  for  it  does  not  appear  that  He 
pursued  any  dilfereut  course,  fjom  that  wliich  He  would 
have  pursued  without  it. 

If  an  oath  can  be  imposed  entirely  at  the  will  of  the 
officer,  and  without  the  consent  or  agency  of  him  that 
swears,  it  differs  very  widely  from  the  common  under- 
standing of  mankind.  And,  as  it  would  not  be  in  the 
power  of  any  man  to  refuse  to  swear,  so  neither  could  it 
possibly  bind,  as  a  moral  obligation.  LTpon  this  ground 
also,  as  the  early  members  of  this  Society  were  never 
backward  in  acknowledging  their  fidelity  to  the  govern- 
ments under  which  they  lived,  the  civil  authorities  always 
had  it  in  their  power,  to  convert  these  declarations  into 
oaths  of  allegiance. 

But  this  would  not  be  acknowledged  by  any  ;  and  yet  it 
must  follow,  if  it  be  considered  that  the  charge  of  the  chief 
priest  constituted  an  oath,  on  the  part  of  our  Saviour. 

The  various  forms  of  expression,  used  by  the  apostle 
Paul,  and  insisted  on  by  sonu',  as  equivalent  to  swearing, 
are  not  oaths,  nor  are  they  so  considered  in  any  legal 
proceedings. 


OF    OATHS.  261 

It  may  also  be  observed,  that  the  primitive  Christians, 
for  the  first  three  hundred  years,  considered  it  unlawful  to 
swear.  For  the  testimonies  in  support  of  tliis  assertion,  the 
reader  may  consult  Barclay's  Apology,  ;;/?.  554,  5 ;  and 
W.  Penn's  Works,  vol.  2,  p.  3Q3. 

The  primitive  Christians  were  not  alone  in  their  ideas 
of  oaths.  It  is  well  known^  that  many  of  the  most  pious 
heathen  had  a  clear  view  of  some  of  the  principles  of  the 
Gospel.  Among  these  is  the  subject  of  oaths.  Vide  Bar- 
ciaj/'s  ApoL  p.  553,  554. 

An  important  objection  was  formerly  made  to  the  abro- 
gation of  oaths,  on  account  of  the  security  which  they 
were  supposed  to  afford  to  the  community.  It  was  even 
imagined  that  justice  could  not  be  administered,  ';  nor 
government  itself  be  supported,  without  oaths.  And  this 
sentiment  was  avowed,  botli  from  the  pulpit  and  the  seat 
of  justice.  This  fact  aifords  strong  evidence  of  the  power 
of  prejudice,  and  the  weakness  of  human  reasoning,  when 
founded  on  expediency,  as  opposed  to  the  precepts  of  Jesus 
Christ.  But  such  was  the  infatuation  of  mankind  not  two 
centuries  ago,  that,  from  reasoning  like  this,  they  reconciled 
themselves  to  punish,  as  malefactors,  men,  and  even 
females,  who,  feeling  a  reverent  regard  for  the  precepts  of 
our  Lord,  could  not  swear  ;  depriving  them  of  their  pro- 
perty, their  liberty,  and  even  of  their  lives,  (indirectly,) 
while  those  who  could  swear  and  forswear,  were  suffered 
not  only  to  roam  at  large,  but  prey  on  the  best  interests  of 
society  ! 

This  delusion  is  now  over,  in  part.  Enlightened  and 
liberal  minded  men,  of  different  denominations,  do  not  now 
suppose  that  oaths  are  essentially  necessary  to  the  support 
of  civil  government ;  and  the  laws  themselves  admit  *  affir- 


*  This  remark  applies  in  its  full  extent  to  the  laws  of  the  United  States,  if 
not  to  other  parts  of  America  ;  but  the  British  Government  docs  not  admit  of 
the  aflSrmation  in  ai7  cases.  E.v  g.  Edit. 

4  S    3 


S6i  OF    OATHS. 

mations  instead  of  oaths.  Wc  might  therefore  suppose 
that  the  practice  would  be  abandoned  ;  as  all  dread  of 
consequeuces  is  removed,  and  it  is  found  that  a  simple 
affirmation  answers  all  the  purposes  that  ever  could  rea- 
sonably be  expected  from  oaths.  And  indeed,  considering 
the  light  Avliich  has  been  cast  on  the  subject — that  not  one 
solitary  advantage  can  result  from  the  judicial  use  of  oaths 
instead  of  atlirmations,  but,  on  the  contrary,  much  evil, 
independent  of  the  violation  of  a  positive  precept  of  Jesus 
Christ — it  is  not  less  strange  that  they  should  now  be  sanc- 
tioned by  an  enligiitened  and  religious  people,  than  that 
they  should  lir.ve  been  considered,  in  a  less  enlightened 
age,  of  absolute  necessity  in  civil  society. 

The  imposition  of  an  oath  carries  with  it  the  strong 
presumption,  that  the  individual  is  not  to  be  believed 
without  it.  This  idea  has  an  extensively  demoralizing 
effect,  on  those  who  are  placed  within  the  sphere  of  its 
influence.  It  opens  a  wide  door  to  the  disgusting  vice  of 
Ij/hig.  When  men  become  reconciled  to  the  idea,  that  an 
oath  is  necessary  to  the  truth,  it  is  a  kindred  feeling  to 
reconcile  them  to  falsehood,  in  their  ordinary  communica- 
tions. Nor  is  this  the  only  immoral  tendency  of  requiring 
oaths,  to  ensure  the  truth.  It  holds  out  a  temptation  to 
swearing  in  conversation.  Reconciled,  in  the  first  place, 
to  speak  lalsehood,  unless  under  the  coercion  of  an  oath, 
and,  in  the  next  place,  to  attest  the  truth  by  swearing,  a 


convcr- 


disposition  is  produced,  in  some  men,  to  give  their 
sation  the  appearance  of  truth,  by  intersj)ersing  it  with 
profane  oaths.  When  their  feelings  are  thus  depraved, 
there  is  very  little  dependence  on  (heir  veracity,  either 
with  or  wi(h()ut  oaths;  and  the  formality  of  a  book,  and  the 
aid  of  a  civil  oHicer,  would  ;uid  but  little  to  the  obligation. 
It  is  not  intended  to  convey  the  idea,  (hat  these  eflVcts 
are  uniformly  produced.  But  (hat  this  sjiccies  of  im- 
morality does  prevail  to  a  melancholy  extenr,  will  hardly 


OF    OATHS.  263 

be  denied  ;  and  that  the  public  sanction  of  oaths  may  be 
numbered  among  the  causes  of  this  vice,  I  think,  is  equally 
evident.  Still  it  is  readily  admitted,  that  there  are  many 
"who  occasionally  take  judicial  oaths,  without  supposing 
that  they  are  violating  a  precept  of  Jesus  Christ,  and  with- 
out falling  into  the  practice  of  using  profane  language. 
But  even  these  would  do  well  seriously  to  investigate  the 
subject  :  and  I  am  persuaded  that  those  solemn  impres- 
sions which  they  sometimes  feel,  in  contemplation  of  the 
subject — before — at  the  time — or  after  the  taking  of  an 
oath,  would  result  in  a  clear  conviction  of  the  impropriety 
of  the  practice.  . 

I  will  draw  to  a  conclusion,  with  a  summary  view  of  the 
subject. 

However  the  practice  of  swearing  might  have  been 
sanctioned  in  "times  of  ignorance"  and  "hardness  of 
heart,"  it  was  positively  prohibited  under  the  Gospel. 
The  primitive  Christians,  for  three  hundred  years  after 
Christ,  maintained  the  doctrine  of  the  unlawfulness  of  oaths; 
and  even  pious  heathen  entertained  the  same  principle.  It 
is  now  conclusively  proved,  that  oaths  are  not  necessary 
for  the  purposes  of  civil  government,  inasmuch  as  no  evil 
has  ever  resulted  from  admitting  an  affirmation  instead  of 
an  oath — and  there  are  strong  grounds  for  believing,  that 
the  frequent  recurrence  of  judicial  oaths,  has  a  powerful 
influence  in  producing  falsehood  and  profaneness. 


CHAPTER  XVI. 


The  Society  of  Friends  believe,  that  War  is  altogether 
inconsistent  Avith  the  spirit  and  precepts  of  the  Gospel. 

We  believe  that  the  Almighty,  in  the  creation  of  the 
world,  and  in  placing  man  on  earth,  dignified  with  the 
Divine  Image,  never  designed  that  he  should  be  the  enemy 
of  his  species,  or  that  discord  and  violence  should  mark 
his  conduct.  On  the  contrary,  he  was  certainly  designed 
to  pursue  that  line  of  conduct  which  would  secure  his  own 
happiness,  and  correspond  to  the  attributes  of  his  Creator. 
His  defection  from  original  purity  and  excellence,  proved 
an  inlet  to  those  depraved  and  violent  passions,  without 
which  wars  would  never  have  had  a  beginning  on  earth. 
Thus  the  apostle  James  queried  :  "  Whence  come  wars 
and  fightings  among  you  ?  come  they  not  from  hence, 
even  of  your  lusts,  that  war  in  your  members  ?"  And  no 
man  who  has  reflected  on  the  subject,  can  dissent  from  the 
apostle.  In  the  original  order  of  human  actions  and 
human  feelings,  there  certainly  was  harmonjj — nothing 
like  the  features,  or  even  the  seeds  of  War. 

Soon  after  the  fall  of  our  first  parents  from  this  happy 
state,  in  which  they  were  no  doubt  designed  to  continue, 
violerjce  and  bloodshed  made  their  appearance. 

We  therefore  believe  that  Ciod,  in  the  formation  of  all 
things,  (hsigned  that  man  shouUl  live  in  j)eace  and 
harmony  :   that   wars   and  violence    Mere  the   efl'ects   of 


OF   WAR.  265 

that  diabolical  spirit,  which  gained  admission  into  the 
human  heart,  through  sin  ;  and  which  the  Gospel  was 
designed  to  eradicate. 

If  we  believe  that  wars  would  never  have  taken  place, 
had  man  retained  his  original  innocence  and  command 
over  his  passions — if  they  are  the  fruits  of  that  malevolent 
spirit,  wliich  gained  admission  in  the  fall — and  further,  if 
we  believe  that  the  object  of  Christ's  coming,  was  to 
destroy  the  works  of  the  devil,  and  to  bring  in  everlasting 
righteousness — we  must  believe,  that,  where  the  Gospel  is 
brought  into  its  just  preeminence,  all  wars  must  cease. 

The  example  of  pious  persons  under  the  Legal  Dispen- 
sation, has  been  considered  as  evidence,  that  war  is  not 
inconsistent  with  the  Gospel. 

But  to  this  objection  it  may  be  replied,  that  the  practices 
under  the  Law,  do  not  necessarily  establish  the  same  things 
under  the  Gospel.  The  morality  of  the  Law  was  certainly 
inferior  to  that  required  under  the  Gospel.  It  would  be 
injurious  to  the  Character  of  our  Lord,  and  of  the  Dispen- 
sation which  He  introduced,  to  say  that  He  made  no 
discoveries  of  truth,  or  pointed  his  followers  to  no  state, 
in  our  relations  to  God  and  one  another,  superior  to  what 
had  been  attained  before  his  coming. 

The  construction  of  the  human  mind  requires  it  to  be 
gradually  informed  and  expanded.  And  as,  in  the  fall,  it 
was  sunk  into  a  low  and  servile  state,  so  it  pleased  Divine 
Goodness  to  prepare  a  means  for  its  restoration,  by  the 
coming  of  Jesus  Christ  into  the  world  ;  who  not  only 
became  a  Propitiation  for  us,  but  brought  to  light  those 
important  truths,  which  had  remained  obscured  for  ages 
and  generations,  through  the  weakness  and  darkness  which 
pervaded  the  human  mind.  But  in  order  to  prepare  man- 
kind for  this  exalted  discovery  of  Truth,  He  made  use  of 
several  Dispensations,  each  successively  rising  above  that 
which  preceded  it.     First,  He  revealed  his  own  Divine 


266  OF    WAR. 

attributes :  among  these,  his  sovereignty  and  power  were 
conspicuously  displayed.  His  goodness  to  his  creatures 
was  also^strongly  impressed*; — next,  the  dependence  of 
man  on  his  bounty,  mercy,  and  protecting  providence  ; — 
the  utter  helplessness  of  frail  and  finite  creatures,  when 
left  to  themselves,  or  when  going  counter  to  the  will  of 
the  Almighty  ;— and  their  perfect  security  when  they  cast 
their  care  on  Him.  Gratitude  to  so  beneficent  a  Creator, 
arose  next  ; — then  justice — and  love  to  our  fellow  crea- 
tures. These  were  like  the  rudim^ts,  or  first  principles 
of  religion,  and  were  summed  up  in  those  two  comprehen- 
sive precepts  :  "  Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind." — "  And  thou  shalt  love  thy  neighbour  as  thyself." 
Matt.  xxii.  37,  39  ;  Deut.  vi.  5  ;  Lev.  xix.  18.  And  on 
these  hung  all  the  Law  and  the  prophets. 

But  it  remained  for  Jesus  Christ  to  teach  and  apply 
these  first  principles,  as  never  man  taught.  It  remained 
for  Him,  to  instruct  and  to  lead  man  to  a  more  exalted 
morality  than  had  been  known  before  ;  and,  at  the  same 
time,  into  a  more  intimate  uuion  with  God,  through  the 
means  of  a  more  copious  efl'usion  of  his  own  Divine  In- 
fluence. 

These  things  being  admitted,  Avhich  cannot  be  denied, 
it  will  follow  that  we  arc  not  warranted  in  going  back 
from  the  excellencies  of  the  Gospel,  to  the  practices  which 
prevailed  under  the  Law. 

As  Jesus  Christ  condescended  to  take  our  nature  upon 
Himself,  and  walk  among  men  ;  that  He  might  the  more 
cilectually  reveal  Ihe  mysteries  of  heaven,  and  raise  man 
to  that  state  which  he  enjoyed  before  the  introduction  of 
sin  into  the  world  ;  and  thus,  in  the  language  of  the  apostle, 
destroy  the  works  of  the  devil  ;  we  are  bound  to  leave 
"those  things  which  are  beliiiul,"  and  "press  toward  the 
mark,  for  the  prize  of  the  high  calling  of  God  in  Christ 
Jesus."  Phil.  iii.  13,  14. 


or  WAR.  267 

Thus  reason,  as  well  as  Revelation,  will  support  the 
opinion,  that  the  Gospel  proposes  a  more  excellcht  state 
for  man,  in  his  relations  both  to  God  and  to  his  fellow 
creatures,  than  had  been  revealed  or  attained  under  the 
former  Dispensation. 

We  are  also  supported  by  reason,  as  well  as  the  evidence 
of  Scripture,  in  believing  that  the  Gospel  was  designed 
to  restore  man  to  his  original  moral  rectitude,  and  stamp 
on  him,  once  more,  the  Divine  Image.  If  this  was  not  the 
case,  then  the  promised  Redeemer  was  not  clothed  with 
sufficient  powers  ; — the  remedy  provided  for  man's  resto- 
ration was  not  sufficient  for  the  purpose. 

But  it  is  probable  no  one  will  be  willing  to  urge  the 
argument  to  these  consequences  ;  but,  on  the  contrary, 
admit  those  truths  which  cannot  be  denied,  without  thus 
running  into  the  most  palpable  inconsistency. 

The  controversy  being  thus  fairly  stated,  the  arguments 
drawn  from  a  darker  age  will  be  found  of  no  force.  And 
indeed,  all  those  subtile  divisions  and  subdivisions  of  the 
subject,  which  have  been  devised  to  widen  the  discussion 
into  the  field  of  speculation  and  sophistry,  will  be,  in  a 
great  measure,  struck  off  at  once;  and  the  question  brought 
into  very  narrow  limits. 

It  is  resolved  into  a  few  simple  questions.  Is  War 
compatible  with  the  original  condition  of  man  ?  Or  would 
it  have  taken  place  if  man  had  never  fallen  ?  Does  the 
Gospel  offer  complete  restoration  to  fallen  man  ? 

On  this  view  of  the  subject,  the  answers  cannot  be 
doubtful.  If,  then,  war  could  not  have  arisen,  had  man 
retained  his  original  condition  ;  and  if  the  Gospel  offers 
complete  restoration,  as  to  moral  rectitude  ;  then  wars  are 
incompatible  with  the  Gospel. 

But,  that  it  may  not  appear  that  we  shrink  from  meeting 
any  arguments  which  can  be  advanced  in  support  of  this 
sanguinary  practice,  I  will  further  examine  the  Law  and 
the  prophets  on  this  subject. 


'>68  or  WAR. 

It  must  be  recollected,  that  the  morality  of  the  Gospel, 
in  all  its  purity,  was  not  rigidly  enjoined  under  the  Law— 
for  this  reason,  which  is  also  given  on  the  highest  autho- 
rity :  "  Because  of  the  hardness  of  their  hearts  ;"  or 
because  they  were  not  prepared  to  comprehend  or  practise 
it.  Tims  the  law  in  relation  to  marriages,  and  the  per- 
mission, from  time  to  time,  given  to  wage  wars,  were 
special  acts  of  condescension  to  the  Aveakness  of  mankind 
— and  in  both  of  which  cases  it  might  be  said,  in  the 
lano-uage  of  our  Lord  :  "  It  was  not  so  in  the  beginning  ;" 
but  peace  and  harmony  were  as  essentially  the  ordtr  in 
which  the  human  family  were  designed  to  continue,  as 
connubial  attachment  and  fidelity. 

All  that  can  be  inferred,  in  these  and  some  other  cases 
permitted  under  the  Law,  is,  that  they  were  so  permitted, 
merely  in  condescension  to  human  weakness.  The  history 
of  those  times  evidently  proves,  that  there  was  a  check 
held  over  the  nation  of  the  Jews,  in  relation  to  war  ;  as 
it  was  their  duty  to  inquire  of  the  Lord,  when  about  to 
undertake  any  militar?/  enterprise.  Their  neglect  of  this 
precaution,  was  not  unfrequently  the  cause  of  humiliating 
defeats. 

And  what,  it  may  be  asked,  can  be  argued  from  the 
practices  thus  permitted  ?  They  prove  not  the  laAvfulness 
wozr,  of  things  permitted  then  ;  but  that  the  Sovereign 
Ruler  of  the  universe  was  pleased  to  bear  with  his  crea- 
ture nmn,  while  in  a  state  of  great  weakness  and  hardness 
of  heart,  in  which  he  became  involved  by  the  entrance 
"  of  sin  into  the  world,"  and  a  consequent  iall  from  tliat 
dignity  of  character,  in  which  he  was  originally  created  ; 
that  the  remedy  provided  for  his  restoration  was  wisely 
permitted  to  be  gradual  /  and  that  He  also  condescended 
to  regulate  and  direct^  to  good  purpose,  those  evils  which 
the  state  of  mankind  coulil  not  bear  to  be  nt  once  eradi- 
cated. 


"  The  Law,"  said  the  apostle,  "  was  a  schoolmaster  to 
lead  to  Christ."  It  took  him  in  a  state  of  ignorance.  It 
inculcated  the  first  principles  of  moral  and  religious 
obligation.  It  led  him,  by  a  gradual  progress,  towards 
that  enlargement  of  views,  and  clear  understanding  of  his 
duty  to  God  and  man,  which  the  Gospel  gave.  And  as 
those  who  were  under  the  Law,  were  represented  as 
*^' children"  under  a  schoolmaster,  we  may  be  allowed  to 
continue  tlie  allusion,  and  inquire — Who  would  undertake 
to  establish  the  most  refined  principles  of  philosophy, 
from  the  opinions  of  a  child,  just  instructed  in  the  first 
rudiments  of  knowledge  ?  Though  under  a  course  of 
instruction,  they  were  not  fully  instructed  ;  and  the  veil 
remained  long  on  their  understandings. 

We  must  therefore  pass  from  the  practices  of  those  who 
were  under  the  Law,  and  look  to  Him  who  brought  "  life 
and  immortality  to  light  by  the  Gospel." 

The  pious  Christian  sees,  with  humble  admiration,  the 
works  of  an  overruling  Providence.  He  sees  that  the 
purposes  of  men  are  often  changed  and  defeated — and 
even  when  they  are  permitted  to  carry  the  evil  into  effect, 
that  evil  is  overruled — and  good  rises  in  its  place.  And 
here  he  will  make  a  discrimination,  that  is  often  passed 
over  unseen.  He  makes  the  distribution  of  good  and  evil, 
to  their  proper  causes  or  fountains  ;  and  rests  satisfied  that 
it  cannot  be  necessary  to  "  do  evil  that  good  may  come." 
When  the  Gospel  has  spread  with  accelerated  progress, 
under  the  rage  of  persecution,  he  does  not  consider  the 
persecution  necessary  to  the  spreading  of  the  Gospel. 
When  nations  have  wasted  one  another  and  themselves 
with  wars,  and  those  wars  have  finally  subsided,  and 
blessings  are  permitted  to  come  upon  them — he  attributes 
these  blessings,  not  to  the  follies  or  the  crimes  of  men, 
but  to  the  goodness  of  our  great  and  forbearing  Creator, 
who  still  condescends  to  dispense  his  favours,  at  times, 
unsought  for  and  unmerited. 


270  OF    WAR. 

Thus  also,  though  causes  and  secondary  causes  are  still 
discovered  to  have  had  their  agency  in  producing  human 
calamity,  yet  the  Christian  cannot  relinquish  the  belief, 
that  those  causes  arc  under  the  control  of  Him,  whose 
power  is  over  all.  We  still  believe  that  He  chastises 
nations  and  individuals  ;  and  He  selects  the  instruments 
according  to  his  own  pleasure.  Famine,  pestilence,  and 
war,  have  been  acknowledged  from  earliest  antiquity,  to 
be  among  these.  Nor  have  the  attributes  of  God  been 
denied  by  any,  on  the  abstract  question  of  his  sovereignty 
and  providence.  In  those  public  calamities  which  we 
ascribe  to  Him,  as  just  judgments  on  nations,  through  the 
instrumentality  of  earthquakes,  famine,  or  disease,  many 
innocent,  and  even  righteous  persons,  are  sometimes  in- 
volved. But  looking  to  another  state  of  existence  as  the 
great  object  of  our  creation,  we  can  readily  believe,  that 
these  were  "taken  away  from  the  evil  to  come."  And 
thus  the  mercy  of  God  remains  established  through  all  : 
nor  can  his  immutability  be  called  in  question,  any  more 
than  his  mercy  ;  if  we  believe  that,  through  all  preceding 
Dispensations,  He  was  preparing  mankind  by  the  gradual 
developement  of  truth,  for  the  reception  of  the  Gospel. 

The  prophecies  of  Isaiah  not  only  denominate  the 
promised  Messiah,  the  Prince  of  Peace,  but  his  government 
is  thus  remarkably  described  :  '•  But  with  righteousness 
shall  He  judge  the  poor,  and  reprove  with  equity, ybr  the 
meek  of  the  earth  :  and  He  shall  smite  the  earth  with  the 
rod  of  his  mouth  ;  and  with  the  breath  of  his  lips  shall  He 
slay  the  wicked."  Jsa.  xi.  4.  Here  the  protecting  Provi- 
dence of  God,  as  exercised  over  his  dependent  servants, 
and  particularly yy?-  tfie  meek,  is  brought  into  vicAV. 

The  prophet  goes  on  to  describe  the  eftects  of  the 
prevalence  of  His  kingdom  :  "  The  wolf  also  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down  wi(h  the 
kid  :  and  tlie  calf,  and  the  young  lion,  and  the  fatling 


OF    WAR.  271 

together,  and  a  little  child  shall  lead  them.  And  the  cow 
and  the  bear  shall  feed  ;  their  young  ones  shall  lie  down 
together  :  and  the  lion  shall  eat  straw  like  the  ox.  And 
the  sucking  child  shall  play  on  the  hole  of  the  asp  ;  and 
the  weaned  child  shall  put  his  hand  on  the  cockatrice' 
den.  They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain."  Isa.  xi.  6 — 9. 

"  And  He  shall  judge  among  the  nations,  and  shall 
rebuke  many  people ;  and  they  shall  beat  their  swords  into 
ploughshares,  and  their  spears  into  pruning  hooks  :  nation 
shall  not  lift  up  sword  against  nation.^  neither  shall  they 
learn  war  any  more.  O  house  of  Jacob  !  come  ye,  and  let 
us  Avalk  in  the  Light  of  the  Lord  ! "  Isa.  ii.  4,  5. 

If  we  apply  the  forepart  of  this  prophecy  to  the  feelings 
of  men,  we  shall  find  a  remarkable  testimony  to  the  re- 
generating, renovating  power  of  the  Gospel,  as  described 
by  the  prophet.  The  principle  of  violence  and  cruelty — 
the  spirit  of  war,  as  exemplified  in  the  lion,  the  leopard, 
the  bear,  and  the  deadly  serpent,  was  to  be  changed — the 
disposition  to  do  wrong  was  to  be  eradicated — the  lion  to 
eat  straw  as  the  ox — and  a  little  child  (emblem  of  inno- 
cence) to  lead  them. 

But  these  striking  metaphors  have  a  more  extensive 
application.  They  clearly  apply  to  the  present  state  of  the 
world,  and  not  exclusively  to  a  period  in  which  evil  shall 
cease  in  the  earth.  They  apply  to  a  mixed  state  of  society. 
The  lamb  and  the  wolf  io  dwell  together— the  leopard  and 
the  kid — the  calf  and  the  young  lion — the  cow  and  the  bear 
— the  unconscious,  incautious  child  and  the  asp — what  more 
clearly  could  represent  the  mixed  state  of  society,  than  these 
metaphors  ?  That  the  wolf,  the  leopard,  the  lion,  the  bear, 
and  the  serpent,  represent,  in  part,  the  wicked,  among 
whom  the  righteous  are  dispersed,  is  further  evident  from 
the  subsequent  prophecy — "And  He  shall  judge  among  the 
nations,  and  rebuke  many  people."     Did  the  preceding 


272  Of  WAR. 

part  of  the  prophecy  relate  entirely  to  a  state  of  things,  in 
whieli  there  was  no  mixture  of  moral  evil,  there  would 
liavc  been  no  rebuke  But  this  latter  verse  brings  into 
view  the  overruling  providence,  and  protecting  care,  of 
the  Great  Ruler  of  the  Universe.  It  shows  that  there  is  a 
Power  that  can  restrain  the  wrath  of  man,  and  that  this 
Power  will  be  exercised  on  behalf  of  those,  who  have 
neither  disposition  nor  capacity  to  repel  force  by  force,  or 
meet  violence,  cruelty,  and  deep,  insidious  guile  and 
malignity,  in  their  own  way. 

The  views  given  by  this  prophecy  are  peculiarly  cal- 
culated to  silence  the  objections  which  are  made  to  the 
principles  of  peace,  from  the  supposed  insuperable  diffi- 
culties opposed  to  it  by  the  present  state  of  society.  In 
tiie  review  of  this  portion  of  Scripture,  we  may  well  in- 
quire with  the  apostle,  whether  these  things  were  intended 
to  be  literally  taken  ?  "  Doth  God  take  care  for  oxen  ?  Or 
sailli  He  it  altogether  for  our  sakes  ?  For  our  sakes  no  doubt 
this  is  written."  1  Cor.  ix.  9,  10.  Scattered  and  inter- 
mixed, as  the  servants  of  Christ  are,  among  those  who  may 
be  compared  to  lions,  wolves,  and  serpents — how  con- 
soling it  is  to  be  assured,  that  there  is  a  Power  which  can 
overrule  and  bind  down  every  thing  that  would  hurt  or 
destroy — and  preserve  the  innocent  and  unresisting  in 
safety  ! — and  not  only  that  the  one  can  be  overruled,  and 
tlie  other  preserved,  but  that  "  the  little  child"  shall  lead, 
even  the  violent  and  ferocious,  into  practices  of  innocence 
and  peace  ! 

And  this  is  confirmed  by  other  Scripture  authorities,  and 
by  the  experience  of  the  disciples  of  Christ.  "  When  a 
man's  ways  please  the  Lord,  Tie  makcth  even  liis  enemies 
to  be  at  peace  with  him."  Prov.  xvi.  7.  Various  are  the 
passages,  in  the  Holy  Scriptures,  which  emphatically 
declare  the  power  ami  protecting  care  of  the  Almighty, 
over  his  dependent   children.     That  "  the  very  hair*i  of 


OF  wAii.  273 

their  heads  are  numbered,"  Luhe  xii.  7.  and  that  "  He 
keeps  them  as  the  apple  of  his  eye  ;  "  Deut.  xxxii.  10. 
and  "  no  weapon  formed  against  them  shall  prosper." 
"This  is  the  heritage  of  the  servants  of  the  Lord  ;  and 
their  righteousness  is  of  Me,  saith  the  Lord."  Jsa.  liv.  17. 

These  promises — these  impressive  views  of  the  pro- 
tecting providence  of  the  Almighty,  should  surely  silence 
our  fears,  and  induce  us  to  trust  in  Him  ;  and  the  more 
especially,  as  they  have  been  realized  through  all  ages. 
But  our  own  preservation  is  by  no  means  the  only  object 
to  be  regarded.  Our  faithfulness  may  have  a  powerful  in- 
iluence  on  those  around  us — even  on  the  depraved.  They 
may  not  only  be  disarmed  of  the  disposition  to  hurt  or 
destroy — but,  seeing  the  excellence  of  the  Christian  cha- 
racter, and  feeling  the  power  of  meekness,  they  may  yield 
to  the  leadings  of  that  Principle,  which  is  comj:)ared  by  the 
prophet  to  a  little  child. 

Where  then  are  the  "strong  reasons"  for  beina:  driven 
from  the*  practice  of  virtue,  by  the  depravity  of  others  ? 
If  we  leave  the  Divine  Master,  to  whom  can  m  e  go  for  pro- 
tection ?  Who,  like  Him,  has  all  power  in  heaven  and  in 
earth  ?  Where  is  the  peace  of  the  wicked  ;  and  Avhat  is  the 
protection  on  which  they  rely  ? 

The  Christian  is  called,  in  figurative  language,  "  the  Salt 
of  the  earth,"  and  "  the  Light  of  the  world."  Let  us  then, 
for  the  sake  of  our  own  safety  and  salvation,  for  the  honour 
of  God,  and  the  diffusion  ©flight  in  the  world — even  among 
those  who  are  in  a  state  of  darkness  and  depravity— endea- 
vour, through  the  aid  of  his  Grace,  to  maintain  the  dignity, 
the  excellence,  and  the  practicability  of  the  precepts  of 
Jesus  Christ.  They  are  adapted  to  the  help  and  guidance 
of  such  creatures  as  we  are.  And  we  should  press  forward 
"toward  the  mark  for  the  prize"  they  present  to  our  view  ; 
and  thus  rise  above  the  depravity  of  hunia  i  nature,  as 
existing  in  the  present  state  of  society  ;  rather  than  warp, 
4  T 


^74  OF     WAR.  1 

adulterato,  and  bring  down  the  Gospel  system,  to  suit  and 
sanction  the  depravity  of  man.  j 

In  this  prophecy  also,  the  Divine  Power  and  Providence  i 
arc  set  forth  in  the  tirst  place  ;  and  then  the  peaceable  ! 
nature  of,  Christ's  kingdom  is  described,  in  a  manner  j 
so  clear  as  not  to  be  easily  misunderstood.  Indeed  the  | 
practice  of  war,  and  even  the  learning  of  war,  were  to 
cease,  in  proportion  to  the  prevalence  of  tlie  kingdom  of  i 
the  Messiah,  or  as  the  mountain  of  the  Lord's  house  be-  I 
came  exalted  above  the  hills. 

In  addition  to  these  clear  prophecies,  the  case  of  David     1 
may  be  brought  into  view.     He  was  a  man  of  remarkable    j 
piety — at  least  that  piety  which  was   consistent  with  the     ] 
morality  of  the  Law,  a  few  cases  of  criminality  excepted  ;     j 
and  for  these  he  experienced  deep  repentance  and  for-     j 
giveness.     He  made  large  preparations  for  a  temple  to  the     | 
Lord — ^but   was   forbidden  to  build,  on  the  ground  that  he 
had  been  a  man  of  war,  and  shed  much  blood.     This  was  a    .^ 
decided  evidence,  that  war  was   not  consistent  with  that 
righteousness   which  was  to  be  revealed.     Solomon,  who     ' 
Avas  permitted  to  build  the  temple,  was  a  man  of  peace  ; 
and  the  nation,  while   employed  in  rearing  that  edifice,     j 
though  an  outward  work,    was    preserved   in  a   state   of 
peace.  j 

It  is  further  remarkable,  that   a  general  peace  over  the     ! 
earth   preceded  the  birth  of  our  Lord,  and  continued  for 
twelve  years,  during  which  time  the  temple  of  Janus  *   at     ^ 
Rome  was  shut.     Thus,  thougli  wars  I'lad  prevailed  through     ' 
the  lapse  of  ages  which  preceded  tlie  coming  of  Christ — 
though    the   Ahnighty   had  directed  the  scourge  where  to 
fall  and   to  what  extent,   on  his  enemies,  or  those  whose 
crimes  had  rendered  them  obnoxious  to  his  just  judgments; 
yet  the  prophet,   speaking   of  the   Gospel    Dispensation, 

*  The  temple  of  Jnnu^  w.is  kfpf  o\h'\\  during  \¥iir,  and  shut  only  in  .i  timi.'  (if 
univcrxnl  peace. 


OF    WAR.  275 

says  :  "  The  work  of  righteousness  shall  be  peace  ;  and  the 
effect  of  righteousness,  quietness  and  assurance  for  ever." 
Isa.  xxxii.  17. 

When  the  birth  of  our  Lord  was  announced  by  angels, 
it  was  in  language  designed  to  describe  the  effects  to  be 
derived  from  his  coming  :  "  Glory  to  God  in  the  highest, 
and  on  earth  peace,  good  will  towards  men."  Luke  ii.  14. 
His  coming  was  the  effect  of  the  love  of  God  ;  hence,  love 
became  the  distinguishing  mark  of  his  disciples.  If  then 
we  look  back  to  the -prophets,  who  described  the  nature 
of  his  kingdom — to  the  circumstances  whicli  preceded,  and 
those  which  attended  his  birth,  as  well  as  to  his  precepts 
and  example — we  shall  see  strong  evidences  that  his  com- 
ing was  to  eradicate  those  evil  passions  from  the  human 
heart,  without  which  wars  could  not  arise ;  and  not  only  to 
put  away  all  wrath,  malice,  strife,  and  evil  surmising,  but 
to  imbue  the  mind  with  the  seeds  of  meekness,  charity,  and 
love.  And  this  became  the  characteristic  badge  of  dis- 
cipleship. 

"Let  this  mind  be  in  you,"  said  the  apostle,  "  which  was 
in  Christ."  This  also  corresponds  with  the  precepts  of 
our  Lord.  For,  as  He  exemplified  in  his  own  life,  the 
meek,  non-resisting,  forgiving  spirit — so  He  enjoined  it  on 
his  followers. 

His  precepts,  in  relation  to  this  subject,  have  a  direct 
allusion  to  the  practices  under  the  Law  :  "  Ye  have  heard 
that  it  hath  been  said,  An  eye  for  an  eye,  and  a  tooth  for  a 
tooth" — simple  retaliation  ;  "  but  I  say  unto  you,  that  ye 
resist  not  evil." — "Ye  have  heardthatit  hathbeensaid,  Thou 
shalt  love  thy  neighbour,  and  hate  thine  enemy  ;  but  I  say 
unto  you,  Love  your  enemies ;  bless  them  that  curse  you ;  do 
good  to  them  that  hate  you ;  and  pray  for  them  that  despitc- 
fully  use  you  and  persecute  you,  that  ye  may  be  the 
children  of  your  Father  which  is  in  heaveji."  Matt.  v. 
43 — 45.  Was  our  Lord  amusing  his  audience  with  ima- 
4  T  2 


276  OF  wAii. 

i 
ginary   excellencies  ?  was  He  enjoining   impossibilities  i 

Far  from  it  !     He  exemplified  his  precepts  in  his  own  con-    ' 
duct.     Even   when  expiring  on  the  cross,  He  interceded 
for  his  enemies  :  "  Father  !  forgive  them,  for  they  know  not 
what  they  do."  Luke  xxiii.  34.  ■ 

There  is  another   incident  recorded  by  the  Evangelist,    \ 
that  deserves  to  be  particularly  noticed.     It  will  be  recol-    | 
Icctcd,  that  when  He  sent  his  disciples  out,  without  scrip    | 
or  purse  — destitute  of  outward  dependence  for  sustenance    | 
or  safety — He  reminded   them,  that  He  sent  them  out  as    \ 
sheep  among  Avolves.     As  the  time  of  his  crucifixion  drew    ! 
near,  He   recalled  this  event  to  their  remembrance  ;  and 
inquired  of  them,  if  they  lacked  any  thing,  Avhen  thus  sent    | 
out,  destitute  of  every  thing,  but  the  presence  of  his  Spirit,  .1 
and  the  protection  of  Providence.     And  they  could  now 
acknowledge  that  they  lacked  nothing.     But  here,  in  his    ] 
tender  care  for  them.  He  did  not  permit  the  lesson  of  in- 
struction to  close  ;  He  called  on  them  to  provide  themselves 
with  all  the  outward  resourscs  within  their  reach — money, 
clothing,  and  weapons  of  defence.     Little  could  they  do  in 
this  way.     Of  weapons   they   found   tzco  swords.     This, 
though  totally  useless  on  the  policy   of  the  world,  was 
enough  for  the  purpose  intended — to  impress,  in  a  strik- 
ing manner,  the  lesson  He  designed  to  convey.     The  little 
band  of  disciples  were  thus  provided,  when  the  Jews,  led 
on  by  Judas  the  traitor,  laid  hands  on  their  Divine  Master. 
At  this   trying   moment,   Peter,  bold   in  his  nature,  and 
prompt  to  do  Avhat  man  could  do — drew  his  sword  for  the 
defence  of  himself,  his  dearest   friends,  and  his  Lord  and 
Master.     "Put  up  again  thy  sword  into  its  place,"  was  the 
Divine  command— "for  all  they  that  take  tlie  sword   shall 
perish  with  the  sword."  Matt.  xxvi.  d'2. 

Thus,  in  his  Divine  wisdom  and  condescension,  lie  was 
pleased  to  place  them  in  a  situation,  the  most  sensibly  to 
feel  the  extent  of  his  precepts,  in  relation  to  non-resistance. 


OF   WAll.  277 

He  also  reminded  them  of  the  power  He  could  command. 
Nor  was  it  necessary  that  legions  of  angels  should  be 
summoned  to  his  aid  :  though  it  was  then  his  intention 
to  submit — though  every  thing  in  his  appearance  was 
simple,  humble,  meek,  and  non-resisting,  his  enemies 
"  went  backward,  and  fell  to  the  ground." 

But  passing  on  with  the  narrative — "  His  disciples  for- 
sook Him  and  fled  !  "  What  a  striking  contrast  do  these 
events  form,  with  those  to  which  their  attention  had  so 
lately  been  called  !  When  sent  without  means,  not  even 
staves  to  lean  upon,  even  the  devils  were  subject  to  the 
Power  with  which  they  were  clothed.  But  now,  with 
all  the  resources  and  means  of  defence  they  had  been 
able  to  provide,  ''  they  were  scattered  as  sheep  without  a 
shepherd  !  " 

On  a  review  of  this  portion  of  Scripture,  we  are  forcibly 
impressed  with  the  conviction,  that  our  Lord,  in  directing 
SAVords  to  be  provided  for  that  particular  occasion,  did  not 
intend  that  they  should  be  used  as  weapons  of  offence  or 
defence  ;  but  to  afford  an  opportunity  to  prohibit  the  use 
of  them  for  ever.  His  query  to  Peter  :  "  Thinkest  thou 
that  I  cannot  now  pray  to  my  Father,  and  He  shall  pre- 
sently give  Me  more  than  twelve  legions  of  angels  ? "  &c. 
clearly  proves  that  He  never  looked  to  his  disciples  for 
protection  ;  and  that  He  wanted  not  the  sword  for  that  pur- 
pose. But  He  goes  further  to  show  its  unlawfulness,  and 
the  injury  that  they  who  use  it  inflict  on  themselves,- by 
saying  :  "  For  all  they  that  take  the  sword,  shall  perish 
with  the  sword  :  "  and  connecting  the  two  circumstances 
together  as  He  did.  He  brought  them  to  see,  and,  what  is 
more,  io  feel,  the  difference  there  is  between  depending  on 
Him  alone,  and  any  reliance  we  can  place  on  ourselves, 
and  the  resources  Avithin  our  reach. 

But  why  should  we  go  into  a  more  minute  detail  of 
evidence,  to  prove  that  Jesus  Christ,  boih  in  his  precepts 
4  t3 


278  or  WAR. 

and  example,  led  his  disciples  from  the  spirit  and  practice 
of  war  ? 

No  two  things  can  form  a  more  striking  contrast,  than 
His  character,  and  that  of  a  military  man.  If  then,  our 
Lord  had  nothing  of  the  spirit  of  Avar  about  Him,  and  if 
we  arc  bound  to  imitate  his  example;  then  Avar  is  totally 
incompatible  Avith  the  Christian  character. 

It  is  not  necessary  to  dAvell  on  arguments  in  support  of 
the  first  proposition.  The  Avhole  history  of  his  life  stands 
in  evidence  of  it.  The  second  is  proved  by  many  pointed 
Scripture  testimonies  :  for,  "If  any  man  have  not  the  Spirit 
of  Christ,  he  is  none  of  his." 

But  Avhat  renders  the  subject  clear  beyond  all  doubt,  is, 
that  the  primitive  Christians  believed  in  the  unlaAvfubiess 
of  war,  during  tAvo  centuries. 

And  while  it  is  known,  that  they  Avere  subject  to  every 
ordinance  of  man  for  conscience'  sake,  either  actively  or 
passively — actively  Avhen  they  could  Avith  a  good  con- 
science, and  passively  and  meekly  when  human  requisitions 
came  in  conflict  with  the  law  Avritten  in  the  heart — when 
we  consider  that  Christianity  makes  us  Avhat  we  should 
be,  in  all  our  social  relations,  it  cannot  be  supposed  that 
the  primitive  believers  refused  to  bear  arms,  merely  from  a 
refractory  disposition.  No  !  they  knew  too  well  the  duties 
we  owe  to  each  other,  to  do  this.  It  was  the  principle 
on  which  they  stood.  Hence  that  impressive  reply,  that 
was  made  by  a  youth  who  was  ordered  to  enrol  him- 
self :  "  I  am  a  Christian  ;  and  therefore  I  cannot  light." 
There  are  many  i)ointed  cases  allorded^y  ecclesiastical 
history,  to  establish  this  fact— that  the  Christians  did  Jiot 
bear  arms,  during  Ihr  first  two  centuries  after  the  Christian 
era. 

The  writers  of  those  times  believed,  that  the  prophecy 
of  Isaiah,  that  men  should  beat  their  swords  into  plough- 


OF    WAR.  279 

shares,  and  their  spears  into  pruning  hooks,  was  then  in 
the  act  of  completion. 

Ireneeus,  who  wrote  about  the  year  180,  says  that  this 
famous  prophecy  had  been  completed  in  his  time  :  "  for 
Christians,"  says  he,  "have changed  their  swords  and  lances 
into  instruments  of  peace,  and  they  know  not  how  to  fight." 

Justin  Martyr,  who  lived  about  the  same  time,  bears  a 
testimony  equally  clear  and  conclusive,  in  these  words  : 
"  That  the  prophecy  is  fulfilled,  you  have  good  reason  to 
believe  :  for  we,  who  in  times  past  killed  one  another,  do* 
not  now  fight  with  our  enemies."  And  the  word  which  is 
used  in  the  original,  does  not  mean  private  contest,  as 
between  man  and  man,  but  war  ;  and  the  word  enemies, 
does  not  apply  to  individual  adversaries,  but  to  enemies  of 
the  state. 

A  number  of  other  evidences  might  be  produced  to 
prove  the  position  here  laid  down  ;  but  two  that  I  shall 
notice,  will  render  any  others  unnecessary. 

Within  about  40  years  after  the  crucifixion  of  our  Lord, 
the  city  of  Jerusalem,  and  the  whole  nation  of  the  Jews, 
were  broken  up  in  a  manner  that  has  no  parallel  in  history. 
At  that  time  the  number  of  the  Jews  who  had  embraced 
Christianity  was  very  considerable.  About  ten  years 
before  this,  it  was,  that  Paul  attended  the  meeting  of  elders, 
&c.  at  Jerusalem,  when  they  said  unto  him  :  "  Thou  seest, 
brother,  how  many  thousands  of  Jews  there  are  which 
believe."  Acts  xxi.  20.  We  may  fairly  conclude  that  the 
number  had  increased  in  the  course  of  time,  which  had 
elapsed  between  this  period  and  that  at  which  Jerusalem 
was  besieged  by  the  Romans.  But,  however  numerous  they 
might  be,  it  appears  that  they  took  no  part  in  the  wars  of 
that  eventful  period.  Relying  on  Divine  protection,  and 
guided  by  Divine  Revelation,  they  left  the  city  of  Jeru- 
salem, and  all  the  land  of  Judea,  and  resorted  to  a  village 
beyond  Jordan,  called  Pella.  And  here  they  were  so 
4  T  4 


280  OF    WAR. 

eflfectually  preserved,  that  it  docs  not  appear  that  one  single 
Christian  perished. 

This  is  a  striking  evidence  of  their  taking  no  part  in  war 

and  of  the  protecting  Providence  that  was  extended  over 

them  in  those  cahunities.  The  Jews,  it  may  be  remem- 
bered, argued  :  "  If  we  let  this  man  alone,  all  men  will 
believe  on  Him;  and  the  Romans  will  come  and  take  away 
both  our  place  and  nation."  How  dreadfully  was  this 
apprehension  realized  in  the  course  of  their  own  policy  ; 
while  they  who  "  believed  in  Him,"  and  adhered  to  his 
precepts  of  non-resistance,  were  safe  amidst  the  most 
shocking  convulsions  of  nations,  that  ever  marked  the 
history  of  the  world.  Vide  Eusebius's  Ecclesiastical 
Hislorj/y  Book  3,  chap.  5 — 9. 

About  the  close  of  the  period,  in  which  the  Christians 
did  not  bear  arms,  Celsus,  who  wiote  against  them,  laid 
every  charge  against  them  that  he  supposed  could  operate 
to  their  liisadvantage.  Origen  wrote  a  reply,  to  deny  what 
was  false,  and  explain  what  was  misrepresented.  Among 
the  charges  brought  forward  by  Celsus  against  the  Chris- 
tians, he  said,  "  that  they  refused  to  bear  arms,  even  in 
cases  of  necessity  :  "  and  objected,  that,  if  the  rest  of  the 
empire  were  of  their  opinion,  it  would  soon  be  overrun  by 
the  barbarians.  Origen  admitted  the  facts,  as  stated  by 
Celsus,  and  vindicated  the  practice  of  the  early  Christians, 
on  the  principle  of  the  unlawfulness  of  war.  When  it  is 
remembered  that  this  charge  is  brought  forward  by  an 
enemy  of  the  Christians,  and  acknowledged  by  the  very 
man  who  undcrlook  their  vindication — when  it  is  further 
recollected  how  easily  the  charge  might  have  been  repelled 
if  it  had  been  unfounded,  there  cannot  remain  a  doubt  of 
the  sufficiency  of  this  evidence. 

The  names  of  Tatian,  Clemens  of  Alexandria,  Tertullian, 
Cyprian,  T.actantius,  Arcliclaus,  Ambrose,  Cluysostom,  and 
Cyril,  may  be  added,  as  allording  evidence  to  the  point  in 


OF   WAK.  281 

question.  Ecclesiastical  history  also  affords  a  number  of 
instances  of  individual  suffering,  even  to  death  itself, 
purely  for  a  refusal  to  bear  arms. 

We  will  not  venture  to  call  in  question  the  uniform 
practice  of  the  Christian  Church,  when  that  practice  could 
not  be  influenced,  in  any  degree,  by  a  bias  in  favour  of  the 
former  Dispensation.  It  was  at  once  at  variance  with  the 
maxims  and  policy  that  prevailed,  both  among  the  Jews 
and  otlier  nations  ;  yet  such  was  the  clear  understanding 
which  the  believers  oi  that  day  had  of  the  precepts  of  our 
Lord,  that  the  practice  of  the  Church  was  uniform,  in  this 
respect,  for  two  centuries  at  least. 

An  argument  is  frequently  advanced  against  the  prin- 
ciple we  hold  in  relation  to  war,  from  what  is  called  the- 
law  of  7iature.  It  is  a  common  propensity  in  animated 
beings,  whether  rational  or  not,  to  defend  themselves  from 
aggression  ;  and  hence  it  has  been  supposed,  that  this 
propensity  must  have  the  sanction  of  the  Deity  Himself. 

The  whole  argument  is  more  specious  than  solid  ;  and, 
like  the  other  arguments  in  favour  of  war,  cannot  bear  the 
test  of  impartial  examination. 

Are  the  propensities  of  nature — those  which  actuate 
alike  the  brute  creation  and  the  most  depraved  of  the 
human  race — to  be  regarded  as  the  clear  indications  of  the 
Divine  will  ?  If  so,  what  passions  so  gross,  what  practice  so 
vile,  that  may  not  be  justified  by  the  very  same  argument? 
To  follow  nature,  and  all  its  impulses — to  imitate  the  brute 
creation,  would  be  made  consistent  with  reason  and  reli- 
gion !  This  would  be,  at  once,  to  banish  morality  and 
religion  from  the  earth.  ■ 

That  some  animals  are  provided  with  weapons  of  de- 
fence, adds  nothing  to  the  force  of  the  objection.  Are  not 
the  far  greater  part  of  these  provided  with  weapons  of 
offence,  as  well  as  defence  ?  Do  not  a  large  portion  of  such 
animals  subsist  by  violence  and  depredation  ?     So  that,  if 


282  "^"  ^''^^• 

the  arffument  is  admitted  at  all,  it  ^vill  go  to  justify  not 
only  ollcnsivc  wars,  but  even  robberj/,  piracy,  and  every 
species  of  plunder,  violence,  and  outrage,  between  man 
and  man. 

The  argument  itself  is  not  only  untenable,  but  it  stands 
opposed  to  the  whole  Christian  system.  It  is  a  resort,  not 
to  the  precepts  of  Jesus  Christ— not  to  his  example,  or  the 
exami)le  of  his  immediate  followers— but  to  nature— to  an 
impulse  or  passion  that  influences  the  brute  creation, 
particularly  the  most  ferocious  species.  And  where  it  is 
discoverable  in  the  human  race,  it  is  most  clearly  dis- 
played in  those,  who  are  the  least  under  the  influence  of 
Christian  feelings. 

The  Gospel  was  designed  to  raise  man  above  the  violent, 
as  well  as  the  low  and  grovelling  propensities  of  nature  ; 
and  this  I  consider  one  of  its  noblest  cluiracters. 

Thus,  if  we  appeal  to  reason,  to  Revelation,  or  to  history, 
still  the  result  is  the  same — War  is  incompatible  with  the 
Gospel.  The  prophets  declared  it  would  be  ;  and  the  Chris- 
tians bore  testimony,  both  in  word  and  conduct,  that  it  was. 

And  why  should  the  wise  of  this  world  be  stumbled  at 
this — except  on  this  important  ground,  that  the  wisdom  of 
this  world  is  foolishness  with  God  ?  Man  never  was  de- 
signed to  live  without  God  in  the  world.  Who  would  be 
willing  to  say  that  he  could  sustain  himself  without  his 
Divine  Providence  !  And  if  his  Providence  is  admitted — 
we  must  admit  also  that  Jle  can  preserve  us,  without  leav- 
ing us  to  the  alternative  of  disobeying  his  commands,  to 
preserve  our  rights  or  our  existence.  Indeed,  it  is  madness 
to  expect  preservation  on  this  ground. 

The  alarming  idea,  that  on  the  principle  of  non- 
resistance,  we  should  be  exposed  to  the  encroachments  of 
ambition  and  other  depraved  passions,  is  built  entirely  on 
a  disbelief  of  the  JVoviilcme  of  our  Divine  Parent  ; — a 
disbelief  equally   at  variance  with  reason  and  Revelation. 


OF   WAR.  283 

It  is  opposed  also  to  the  undisputed  evidence  of  history. 
But  thousands  of  instances  could  be  cited,  in  which  reli- 
ance was  placed  in  vain  on  the  policy  of  war.  Consult  the 
annals  of  war — and  how  many  have  been  its  victims  !  Our 
understandings  would  be  lost  in  the  numbers.  The  settle- 
ment of  Pennsylvania  is  a  pleasing  specimen  of  the  effect 
of  Christian  principles,  as  contrasted  with  the  policy  of 
war.  There  is  another  specimen  of  greater  antiquity,  and, 
I  will  add,  of  more  weight,  because  it  was  nearer  to  primi- 
tive times.  It  is  the  case  of  the  destruction  of  Jerusalem. 
The  Jews  depended  on  themselves  ;  and  what  became  of 
them  and  their  city  ?  They  exhibited  a  scene  of  destruction 
and  carnage,  never  before  exceeded.  At  that  very  junc- 
ture, the  Christians,  without  mixing  in  the  war  spirit,  or 
the  dictates  of  human  wisdom,  simply  cast  themselves  on 
God  for  protection — and  they  found  it.  Led  by  that  Arm 
which  is  still  found  to  be  around  and  underneath  the  true 
Christian,  they  were  directed  to  a  place  of  safety  ; — while 
their  infatuated  countrymen,  both  their  place  and  nation, 
were  sv/ept  with  the  besom  of  destruction.  Look  back  at 
the  history  of  the  Church,  through  all  ages — and  what  is 
more  remarkable  and  obvious,  than  the  unfailing  Providence 
of  God  ?  Has  He  not,  in  all  ages,  been  their  bow  and  battle- 
axe,  their  sun  and  shield  ?  Has  He  not  proved  that  his 
Name  is  a  strong  tower,  into  which  the  righteous  may  run, 
and  find  safety  ?  Has  He  ever  left  them  so  destitute,  as  to 
drive  them  from  an  observance  of  his  Law,  to  obtain  a  better 
protection  to  themselves,  than  He  would  afford  them  ? 
No,  never  !  the  righteous  have  never  been  forsaken,  nor 
warranted  in  making  flesh  their  arm,  or  putting  their  trust 
in  man.  Even  during  that  Dispensation,  under  which  wars 
were  sometimes  permitted,  the  most  conclusive  evidence 
was  given,  that  this  was  not  necessary  as  a  means  of  pre- 
servation. How  often  were  the  most  signal  victories 
obtained  by  the  most  unlikely  means  !  How  often  were  the 


284  oi    WAU. 

Israclitos  delivered  from  their  enemies,  by  special  interpo- 
sitions of  Providence,  when  all  outward  succour  and 
resources  failed  !  And  why  shoidd  we  call  in  question, 
either  the  Power  or  the  Providence  of  God  ! 

In  that  memorable  appearance  of  our  Lord  to  his 
disciples  after  his  resurrection.  He  made  use  of  these 
expressions  :  "  All  power  is  given  unto  Me,  in  heaven  and 
in  earth."  And  airaiii  :  "  Lo  !  I  am  with  you  alway,  even 
unto  the  end  of  the  Avorld."  Who  then  that  believes  in 
these  gracious  declarations,  can  suppose  that  we  dare  not 
comply  with  the  precepts  of  our  Lord,  or  imitate  his 
example,  for  fear  of  the  consequences  ?  Or  are  we,  after 
all  the  light  that  has  been  afforded,  to  suppose  that  we 
are  better  acquainted  with  the  human  heart  than  He  is — 
that  the  system  He  has  laid  down  for  the  regulation  of  our 
conduct,  is  not  adapted  to  the  condition  of  mankind  ;  and 
therefore  Ave  are  at  liberty,  and  able,  to  devise  another 
scheme  of  preservation,  in  which  we  can  have  more 
dependence  upon  ourselves,  and  less  upon  Jlim  !  This 
indeed  is  the  very  summit  of  folly.  Who  would  be 
willing  to  be  cut  otf  from  the  protecting  care  of  Almighty 
God!  And  who  can  expect  the  blessings  of  his  Provi- 
dence, but  in  obedience  to  his  requisitions  ! 

Thus,  if  we  look  back  to  past  ages,  we  shall  be 
irresistibly  led  to  the  conclusion,  that,  in  the  original  order 
of  things,  as  first  constituted  by  the  Divine  Author,  there 
was  nothing  in  the  human  character  that  was  congenial  with 
war  :— that  this  alliittive  scourge  was  the  etlect  of  those 
passions  and  motives  Avhich  spring  up  in  the  depraved 
jiature,  and  which  the  spirit  of  the  Gospel  was  designed  to 
eradicate,  and  which  it  does  eradicate  in  all  those  who 
thoroughly  submit  to  its  operations  :— that  mankind,  being 
sunk  into  a  slate  far,  very  far,  below  their  original  puritv 
and  dignity,  were  not  capable  of  coming  u]),  at  once,  into 


OF    WAR.  285 

the  full  practice  and  enjoyment  of  the  excellencies  of  the 
Gospel.  Hence  the  personal  appearance  of  our  Lord,  the 
discoveries  of  the  mysteries  of  his  kingdom,  and  the 
requisitions  which  necessarily  accompanied  that  discovery, 
were  deferred  until,  by  an  easy  gradation  of  Dispensations, 
their  minds  were  prepared  for  the  important  event.  And 
here  it  may  be  remarked,  thai  every  discovery  of  truth 
carries  with  it  a  proportionate  obligation  on  the  life  and 
conduct  of  him  to  whom  the  revelation  is  made.  Hence 
the  gradual  developement  of  Truth  through  early  ages, 
because  mankind  were  not  prepared  to  come  under  the 
requisitions  or  obligations  that  would  necessarily  have 
followed  ;  nor  indeed  were  they  prepared  for  that  enlarge- 
ment of  views  itself.  In  all  this  we  discover  the  wisdom 
and  condescending  goodness  of  God,  to  deal  with  mankind 
according  to  their  weakness  and  capacity. 

Continuing  the  retrospective  view,  we  find  a  course  of 
instruction  was  instituted,  through  the  medium  of  the  Law 
and  the  prophets,  and  many  striking  events  that  were 
calculated  to  make  a  strong  impression.  In  this  course  of 
instruction  were  to  be  noticed  particularly,  the  clear, 
impressive  evidences  of  Divine  Power  and  Providence — 
.the  incapacity  of  man  to  command  the  smallest  blessing  by 
his  own  unassisted  efforts — the  omnipotence  of  the  Divine 
Being,  and  his  interposition  in  human  affairs,  both  to 
protect  his  dependant  servants,  and  to  overrule  the 
schemes  and  malevolent  designs  of  those  who  were  disposed 
to  disregard  his  Divine  will.  It  also  pleased  Him,  who 
thus  instituted  this  school  of  instruction,  to  give  mankind, 
through  the  medium  of  prophecy,  some  clear  views  of  the 
Dispensation  that  was  ultimately  to  be  introduced. 

The  New  Covenant  Dispensation  was  introduced  by  the 
Son  of  God,  in  a  personal  appearance  on  earth  ;  who 
explained  it  by  precept,  and  illustrated  it  by  example. 
That  Dispensation  was  designed  to  restore  man  to  a  state 


286  OF    WAR. 

of  acceptance,  by  brinijing  him  into  a  participation  of  the 
Divine  nature.  This  constitutes  the  new  creature,  in 
which  old  things  are  done  away,  and  all  things  become 
new ;  new  heavens  and  a  new  earth,  wherein  dwelleth 
righteousness.  Here  all  the  corrupt -and  malevolent 
j)assions  are  subjugated,  and  the  Spirit  of  .Jesus  Christ 
becomes  the  Ruling  Principle  in  us.  The  feelings  and 
temper  thus  produced,  being  a  preparation  for,  and  a 
foretaste  of  heaven. 

In  the  precepts  and  example  of  our  Lord,  no  trace  of 
the  war  spirit  or  policy  could  be  found.  On  the  contrary, 
the  practice  of  forbearance,  non-resistance,  and  forgiveness 
of  injuries,  was  enforced  in  the  most  explicit  manner  ;  and 
every  feeling  that  could  possibly  lead  to  violence  between 
man  and  man,  was  as  clearly  prohibited.  It  was  the 
design  of  our  Divine  Lawgiver,  to  lay  the  axe  to  the  root 
of  the  corrupt  tree  ;  and  this  was  in  no  case  more  obvious 
than  in  relation  to  war  :  every  feeling  that  could  lead  to 
strife,  discord,  or  violence,  being  interdicted.  If  these  are 
eradicated,  the  fruit  cannot  be  produced. 

When  we  contemplate  the  example  of  our  Lord  Jesus 
Christ,  forming  a  perfect  contrast  to  the  war  character, 
and  remember  that  this  was  designed  as  a  pattern  for  our 
conduct — when  we  consider  his  precepts,  and  reflect  that 
these  are  of  perpetual  obligation  ;  and  further  luring  to 
mind,  that  his  followers  took  no  part  in  wars  for  more  than 
two  huiulred  years  after  his  personal  appearance  on  earth, 
can  we  entertain  a  doubt  of  the  incompatibility  of  war  with 
the  duties  of  a  Christian  ?  Can  wc  draw  any  other  con- 
clusion, than  that,  in  adopting  the  spirit  and  practice  of 
?t?flr,  we  must  act  with  siich  inconsistency  with  the  precepts 
and  example  of  Jesus  Christ,  and  the  example  of  his 
followers,  as  amounts  to  a  dereliction  of  Christianity  itself! 
Wc  cannot  be  actuated  by  the  Spirit  that  was  in  Christ,  nor 
walk  by  the  rules  which  He  laid  down,  nor  maintain  anv 


OF  WAu.  287 

thing  like  the  character  of  his  followers,  during  the  purity 
of  the  Church.  If  these  positions  be  true,  (and  even  the 
advocates  for  war  will  be  bound  to  admit  that  they  are,) 
will  it  not  follow,  as  an  undeniable  conclusion,  that  no  man 
can  maintain  two  characters  so  totally  diiferent  from  each 
other,  at  the  same  time  ?  "  Ye  cannot  serve  two  masters." — 
*'  Doth  a  fountain  send  forth,  at  the  same  place,  sweet 
water  and  bitter  ?  " 

"By  their  fruits  ye  shall  know  them,"  said  our  Lord  ; 
and  the  rule  remains  good  to  the  present  day. 

Who  can  be  at  a  loss,  in  fixing  the  character  of  the  work 
of  death  and  desolation  ?  Can  we  hesitate  a  moment,  in 
ascribing  it  to  the  influence  of  him  who  was  a  murderer 
from  the  beginning  ?  "  The  works  of  your  father  ye  will 
do,"  said  our  Lord  to  the  Pharisees.  And  from  whose 
works  can  be  the  destruction  of  human  happiness,  and  the 
devastation  of  the  works  of  God  ? 

However  the  feelings  of  charity  may  prompt  us  to  draw 
a  veil  over  the  infirmities  and  deformities  of  human  nature, 
the  cause  of  humanity  and  religion,  has  too  long  and  too 
deeply  suffered  by  War,  to  permit  any  part  of  its  character 
to  be  concealed,  through  motives  of  delicacy  or  tenderness 
towards  those  who  are  in  this  practice. 

It  cannot  escape  the  notice  of  those  who  reflect  on  the 
subject,  that  the  appendages  of  military  parade,  the  hilarity 
and  various  gratifications  associated  with  such  parade, 
and  the  emoluments  and  the  applause  that  are  frequently 
obtained  by  war,  are  so  many  causes  actively  operating  to 
keep  alive  the  war  spirit,  and  of  course  actually  pro- 
ducing war.  Those  who  contend  that  war  is  unavoidable 
in  the  present  state  of  society,  and  therefore  take  an  active 
part  in  thus  keeping  alive  the  war  spirit,  are  chargeable 
with  perpetuating  that  insuperable  obstacle  to  the  estab- 
lishment of  peace  on  earth.  If  war  is  an  evil,  as  all 
rational  men  must  confess,  how  can  any  reconcile  to  them- 


<^v}  OF    WAIl. 

solves  the  idea  of  perpetuating  that  evil.  So  great  is  the 
inagiiilucle  of  the  evils  ;  so  horrible  the  scenes  inseparably 
coinu-ctcil  with  >var,  that,  independent  of  all  arguments 
dra\vn  from  the  impiety  of  the  practice,  we  should  think 
that  men  could  hardly  feel  so  little  repugnance  at  pro- 
ducing those  calamities,  as  they  do.  The  prospect 
presented  by  the  world  around  us,  seems  too  fully  to 
justify  the  reflections   of  the  poet'  Cowper  : 

"There  is  no  (lesh  hi  man's  obdurate  lieart; 
It  does  not  feel  for  man.     The  natural  bond 
Of  brotherhood  is  severed  as  the  flax, 
That  falls  asunder  at  the  touch  of  fire." 

Indeed,  when  we  consider  the  enormous  mass  of  misery 
and  of  guilt  that  has  been  produced  by  war,  it  becomes 
an  inquiry  of  no  ordinary  consequence,  how  far  we  are 
individually  chargeable  with  that  guilt. 

But,  after  all  the  calamity  and  guilt  which  have  thus 
deformed  the  human  character,  we  may  ask  the  question, 
AVhat  has  been  obtained  ?  Not  safety— not  happiness — 
not  liberty — not  virtue  !  Look  round  over  the  nations  of 
the  earth,  both  ancient  and  modern,  ami  say,  where  is 
that  people  who,  placing  their  dependence  on  the  sword, 
remained  half  a  century  without  being  involved  in  calami- 
ties of  the  most  afflictive  nature — the  sacrifice  of  immense 
treasure,  and  of  human  life  and  happiness  ?  No  nation 
upon  earth  has  ever  attained  to  safety  by  the  war  j)olicy. 
Danger,  though  sometimes  concealed,  was  still  lurking 
near.  When  the  alarm  of  war,  or  thy  spirit  of  retaliation, 
spreads  over  a  nation,  ask  then  if  they  are  happy.  Ask 
the  soldier,  torn  from  the  bosom  of  his  family. — ask  the 
disconsolate  wife  and  children  left  behind,  who  listen  to 
every  passing  wind,  as  bi-iiing  the  nu'ssnges  of  death — 
if  they  are  happy.  Ask  the  widow  and  the  orphan,  after 
the   contest   is   over— ask  the   veteran,    who  has  inrl  his 


OF    VfAH.  289 

brother  in  the  field  of  battle,  and  seen  him  mix  in  the 
mangled  mass  of  mortality.  Happiness  is  a  stran<]^er  to 
these  conditions.  Of  all  abridgements  of  natural  rights, 
none  is  so  great  as  that  produced  by  IFar.  Military 
government  is  perfectly  despotic. 

Ask  the  conqueror,  who  has  risen  to  the  summit  of  his 
ambition — who  has  rode  triumphant  over  slaughtered 
thousands,  wrapped  cities  in  flames,  and  hurled  empires 
into  ruins — ask  him  if  he  is  happy  ;  ask  him  what  he  has 
gained  by  conquest.  Let  the  characters  of  the  greatest 
heroes  of  ancient  or  modern  times  be  consulted.  What 
was  Alexander  the  Great  ?  He  carried  his  arms  and  his 
conquests  wherever  he  thought  there  was  an  object  worth 
liis  notice  ;  and  Avept  because  he  covdd  not  find  another 
world  to  conquer.  He  was  tossed  by  every  tempest  of 
passion  ;  and  died  in  the  midst  of  his  days,  and  his  end 
was  among-  fools  !  What  was  Pompey  ?  One  of  the 
greatest  generals  that  ever  directed  the  Roman  legions. 
He  rose  to  power  and  fame  by  the  success  of  battles,  and 
sunk  by  the  very  means  of  his  former  aggrandizement — 
became  a  fugitive  from  the  sword — was  assassinated  by 
those  on  whom  he  had  thrown  himself  for  safety — and 
finally,  his  body,  left  unburied  on  the  sands,  was  burned 
by  an  old  fisherman  on  a  pile  of  rubbish.  And  what 
better  was  Caesar,  who  overthrew  him  ?— He  became  a 
great  man,  (if  power  could  make  him  great,)  at  the  expense 
of  millions  of  human  lives.  He  rioted  a  while  in  the  sun- 
shine of  prosperity,  if  prosperity  it  might  be  called,  and 
died  by  the  hands  of  his  friends. 

And  thus  we  might  trace  the  pages  of  history.— Descend- 
ing from  age  to  age,  we  find  neither  happiness  nor  safety 
obtained  by  the  sword. 

Nor  are  there  less  striking  instances  in  modern,  than  in 
ancient  times.     And  through  all,  we  shall  find  those  bold 
adventurers,   who   feared   not  God    nor    regarded    man, 
4  u 


200  Ol*^    \?AR. 

though  nations  had  trembled  at  their  displeasure,  were 
as  much  the  victims  of  their  own  madness,  as  the  humblest 
soldier  that  perished  in  their  battles.  "Action  and  re- 
action," says  a  modern  writer,  "  are  equal  in  the  moral,  as 
in  the  natural  world."  *  And  when  we  injure  a  fellow 
creature,  we  invariably  injure  ourselves.  This  is  one  of 
the  laws  decreed  by  the  Great  Ruler  of  the  Universe,  and 
which  we  can  no  more  annul,  than  we  can  suspend  the 
succession  of  day  and  night,  or  stop  the  planets  in  their 
courses.  Whoever,  therefore,  is  an  enemy  to  man,  is,  in 
the  same  proportion,  an  enemy  to  himself.  Nor  are  these 
injuries  of  a  temporal  nature  :  for  the  feelings  of  strife 
and  ill  will  cannot  consist  with  love  to  God.  We  cannot 
be  the  disciples  of  Christ,  without  charity  and  love  to  one 
another.  We  cannot  love  God,  while  our  feelings  towards 
each  other  arc  those  which  lead  to  violence.  So  that 
whatever  excites  those  passions  which  dissolve  the  bonds 
of  fellowship,  and  separate  man  from  man,  does,  at  the 
same  time,  separate  man  from  his  Maker  ;  and  thus  involve 
not  only  present,  but  eternal  consequences. 

But  if  we  leave  the  interposition  of  a  Providence  out  of 
the  question,  and  consider  war  as  proceeding  entirely  on  its 
own  principles,  the  justice  of  a  cause  is  no  criterion  by 
which  to  judge  of  the  result  of  a  battle.  The  contest  then 
of  two  nations,  is  at  once  resolved  into  the  question  of 
respective  powers.  It  is  not,  who  is  right  ?  but,  who  is 
strongest  ?  But  this  has  nothing  to  do  with  the  original 
question.  How  monstrously  absurd  is  it  then,  to  appeal 
to  the  sword  in  questions  of  right  and  wrong  !  The  result 
is  undi^rstood  to  depend  on  A\]iich  possesses  the  most 
power,  or  tinf  most  skill  in  the  work  of  destruction.  To 
decide  which — wealth,  lives,  and  liappiness,  are  squandered 
with  a  demoniac  prodigality  !  If  power  and  right  are 
inseparably  connected,  why  not  let  the  parties  count  their 

•  Thomas  Clarkion. 


OF    WAR.  291 

men  and  resources,  and  let  the  aggregate  upon  paper  attest 
the  justice  of  their  respective  claims  ?  If  this  idea  is  pre- 
posterous, if  the  principle  on  which  the  decision  is  to  rest 
is  obviously  absurd,  as  totally  unconnected  with  the  merits 
of  the  case  in  dispute,  the  same  may  be  said  of  every 
principle  and  contingency,  w  hich  can  be  assumed  in  the 
case  of  war.  The  advocates  for  war  have  no  right  to  claim 
the  intervention  of  an  overruling  Providence,  controlling 
the  natural  operation  of  physical  causes,  in  cases  of  war  ; 
since  they  deny  the  agency  of  that  Providence  in  the 
preservation  of  peace,  and  the  protection  of  those  who 
endeavour  to  serve  Him. 

On  those  who  direct  the  measures  of  governments,  and 
put  in  operation  the  dreadful  machines  which  manufacture 
guilt  and  misery  on  the  large  scale,  an  aw  ful  responsibility 
must  rest.  They  are  called  upon  by  reason  and  religion — 
by  the  sympathies  of  our  nature,  and  the  laws  of  God — to 
make  a  solemn  pause.  The  Christian,  however  humble 
may  be  the  sphere  in  which  he  is  placed,  is  entrusted  with 
an  important  charge  : — "  Ye  are  the  light  of  the  world." 
The  Light  afforded  is  not  designed  for  your  direction 
alone,  but  to  dispel  the  darkness  which  involves  those 
around  you.  Should  you  extinguish  or  conceal  this, 
through  motives  of  ease  or  interest,  how  will  you  be  able 
to  answer  for  the  consequences  !  Or  what  w  ill  you  do  in 
the  day  of  solemn  investigation,  if  the  blood  of  slaughtered 
thousands — the  guilt  and  agonies  of  millions,  should  rise 
in  judgment  against  you  ?  And  let  the  ministers  of  the 
Gospel  take  heed  to  the  ministry  they  have  received.  Let 
those  who  name  the  Name  of  Christ,  and  -  profess  to  be 
ambassadors  for  Him,  consider  what  was  the  sentence 
(Gal.  i.  8,  9.)  pronounced  on  those  who  preached  any 
other  gospel,  than  that  which  was  preached  by  Christ  and 
his  apostles  ;  which  was  the  Gospel  of  Peace  and  Salvation. 


v2 


CHAPTER  XVII. 


THE    CONCLUSION. 


On  looking  over  the  foregoing  pages,  it  Avill  not  be 
dilVunlt  to  discover,  that  many  striking  arguments  Avliich 
had  been  already  advanced  in  suj)port  of  particular  doc- 
trines, are  omitted.  It  has  not  been  intended  to  say  all 
that  has  been  said  by  others,  nor  all  that  might  be  said. 
The  mind  sincerely  disposed  to  come  to  the  knowledge  of 
the  Truth,  will  rarely,  if  ever,  require  the  whole  body  of 
evidence  which  might  be  produced. 

The  object  of  all  arguments — of  all  the  labours  of  instru- 
ments, should  be,  to  bring  mankind  to  that  Divine  Prin- 
ciple which  was  promised — "  to  lead  us  into  all  Truth." 
When  men  are  thus  brought  to  an  acquaintance  with  this 
Divine  Intelligence,  they  can  adopt  the  language  that  was 
used  to  the  woman  of  Samaria  :  "  Now  we  believe,  not 
because  of  thy  saying  ;  for  we  have  heard  Him  ourselves, 
and  know  that  this  is  indeed  the  Christ,  the  Saviour  of 
the  Avorld."  John  iv.  42.  Hence,  the  messengers  of  the 
Gospel  have  nothing  to  claim  to  themselves  ;  and  their 
only  rejoicing  is  in  the  prevalence  of  that  Power,  which 
will  be  exalted  over  all. 

I  am  aware  that  nothing  can  be  written  to  meet  the 
views  of  all.  \m\  consequently,  objections  from  some 
quart«'r  or  other  arc  to  he  expected,  against  whatever  may 
appear  on  dodrinal  snhjeds.  But  though  I  anticipate 
this  result— (hough,  in  the  present  state  of  the  world,  it  is 
next  to  an  impossibility  to  be  otherwise— yet  I  have  felt, 


THE    CONCLUSION.  293 

and  still  feel,  an  earnest  desire  to  cut  off  all  occasion  of 
offence.  I  entreat  the  forbearance  of  those  who,  at  first 
view,  may  not  see  the  propriety  of  the  course  I  have 
taken,  or  of  the  doctrines  I  have  vindicated.  All  the 
advantages  of  that  patient  and  candid  examination  of  the 
subject,  will  be  their  own. 

Should  any  have  remarked  that  I  have  not  made  the 
Trinity  and  the  Atonement  subjects  of  distinct  articles, 
and  be  dissatisfied  with  the  supposed  omission  ;  I  would 
observe,  that  a  belief  in  God  and  his  Divine  Attributes,  is 
evident  throughout  the  whole  work,  and  did  not  appear 
to  me  to  require  a  particular  article  ;  seeing  also  that  this 
first  principle  of  religion  is  universally  believed.  The 
Divinity  of  Jesus  Christ,  together  with  his  appearance  in 
the  flesh — and  the  benefits  which  all  men  haxe  derived 
from  what  He  did  outzcardly,  and  may  derive  from  what 
He  does  inwardly,  is  fully  acknowledged  in  an  article 
devoted  to  that  purpose ;  and  also  in  several  other  articles, 
which  are  nominally  on  other  subjects.  The  Holy  Spirit, 
and  its  presence  and  operation  in  the  hearts  of  men,  ac- 
cording to  the  precious  promises  of  our  blessed  Lord,  are 
acknowledged  in  the  article  on  Immediate  Revelation,  and 
in  divers  other  parts  of  the  work.  I  have  therefore  chosen 
to  follow  the  example  of  the  Holy  Scriptures,  or  the  holy 
men  who  were  inspired  to  write  them,  in  leaving  the 
subject  on  this  general  ground,  rather  than  to  imitate  those 
speculative  theologists,  who,  attempting  to  explain  the 
Divine  Nature  and  its  mode  of  subsistence,  have  involved 
themselves  in  endless  difficulties. 

In  relation  to  the  Atonement,  I  have  been  governed  by 
similar  feelings.  Having  stated  our  belief,  that  Jesus 
Christ,  by  his  coming,  and  what  He  did  and  suffered,  has 
placed  all  men  in  a  capacity  to  be  saved ;  and  that,  by 
his  Spirit  and  Power  in  our  hearts,  He  is  offering  us 
4  y  .5 


294  THE    CONCLUSION. 

complete  Jlcdcmption  and  Salvation  ;  I  have  considered  it 
improper  to  pry  into  the  secret  counsels  of  Ahnighty  God 
—and  i)retcnd  to  tell  \\\\y,  and  how,  He  prepared  the 
liieans  of  Hedcniplion  which  He  appointed. 

These  reasons  I  liope  will  satisfy  the  candid,  inquiring 
mind,  that  does  not  desire  to  push  its  inquiries  beyond 
what  God  is  pleased  to  reveal. 

I  cheerfully  subscribe  to  the  belief,  that  true  piety  and 
acceptance  with  God,  are  not  confined  to  any  name  or 
profession  of  religion  ;  and  it  Avould  be  very  far  from  my 
intention,  to  wound  the  feelings  of  any  of  those  pious 
Christians,  who  arc  to  be  found  under  different  denomi- 
nations. I  wish  however,  to  invite  their  attention,  im- 
partially, to  the  doctrines  on  which  we  differ. 

Wc,  as  intelligent  and  accountable  beings,  are  placed 
here  in  a  state  of  probation  for  a  few  fleeting  days.  The 
great  object  is,  to  please  God,  and  obtain  an  inheritance 
among  them  that  are  sanctified.  We  are  therefore  bound 
io  examine  ourselves,  and  the  principles  by  which  we  are 
governed  ;  for  we  shall  all,  and  individually,  be  judged 
according  to  our  works,  and  the  means  of  improvement 
bestowed  njjon  us. 

But,  after  all,  if  the  zealous  of  other  denominations 
should  still  believe,  that  they  derive  comfort  and  advantage 
from  the  use  of  certain  ceremonies,  which  we  have  believed 
it  right  to  avoid  ;  as  these  ceremonies  are  regarded,  by 
those  wlio  use  tliem,  as  instrianental  means,  and  not  as  the 
onli/  media,  througli  which  the  various  operations  of 
Grace  are  experienced  ;  it  is  reasonable  to  hope  they  will 
conclude,  that  these  operations  are  not  less  efficacious, 
when  carried  on  by  the  immediate  power  "of  an  Endless 
Life,"  than  by  any  feelings  or  affections  which  can  be  ex- 
cited by  instrumental  means.  The  apostle  says  :  "The  U)ve 
of  (Jod  was  shed  abroad  in  their  hearts,  by  the  Holy  Ghost 


TM«    CONCLUSION.  J95 

which  was  given  them."  And  if  this  love  is  brought  into 
its  just  preeminence  in.  us,  it  can  be  no  objection  that  it  is 
by  the  immediate  operation  of  the  Holy  Spirit. 

There  are  some  practices,  however,  among  the  professors 
of  Christianity,  which  we  decline,  that  do  not  come  under 
the  character  of  ceremonies.  Such,  for  instance,  are  the 
practices  of  War  and  Slavery.  And  if  those  whose  educa- 
tion has  reconciled  them  to  these  things,  before  their  judg- 
ments were  sufficiently  matured  to  draw  correct  conclusions, 
should  not  find  their  own  minds  prepared  to  abandon  them 
—will  they  not  be  so  charitable,  or  ratlicr  so  candid,  as  to 
agree  that  our  principle  and  practice,  in  relation  to  these 
subjects,  are  not  without  foundation  ? 

The  Society  of  which  I  am  a  member,  has  strong  claims 
on  my  solicitude.  "  When  it  pleased  Almighty  God  to 
open  the  understandings  of  our  forefathers,  and  call  them 
to  be  a  separate  people,"  He  permitted  their  faith  to  be 
proved  by  persecution,  and  by  many  sore  trials.  Yet  his 
Arm  of  power  was  underneath  and  round  about  them ;  and 
no  weapon  formed  against  them  could  prosper.  To  them 
was  fulfilled  the  promise,  that  "  all  things  should  work 
together  for  good  ;"  for  the  very  means  which  were  taken 
to  crush  them,  being  overruled  by  Him  who  has  all  power, 
not  only  contributed  to  bind  this  persecuted  little  band 
together,  furnishing  occasions  for  the  exercise  of  the  most 
tender  sympathy  and  brotherly  afiection,  but  even  became 
subservient  to  the  spreading  of  the  Gospel.  But  now,  the 
storm  of  persecution  is  over.  The  profession  involves, 
comparatively,  very  little  sacrifice.  But  still  we  have  to 
contend  with  the  same  unwearied  enemy ;  and  the  warning 
given  to  Peter,  seems  to  be  applicable  in  the  present  day  : 
"  Satan  hath  desired  to  have  you,  that  he  may  sift  you  as 
wheat."  Lithe  xxii.  31.  In  the  time  of  suffering  and 
distress,  there  was  much  to  arrest  the  mind  in  its  pursuit 
4  u  4 


296  THE    CONCLUSION. 

of  pt'risliahlr  objects,  and  drive  it  to  seek  for  refuge  in  that 
Strong  Tower  into  which  "  the  righteous  run  and  find 
safety."  But  in  the  sunshine  of  prosperity,  when  every 
thing  is  smiling  around  us,  there  is  peculiar  danger  of 
being  lulled  into  a  state  of  security,  and  of  being  separated 
from  that  preserving  Power,  by  which  alone  we  can  stand 
against  the  secret  wiles  or  open  assaults  of  the  enemy. 
The  relief  from  persecution,  and  the  outward  prosperity 
we  now  enjoy,  are  among  the  favours  of  our  Heavenly 
Father.  If,  in  the  possession  of  these  multiplied  blessings, 
our  hearts  should  become  alienated  from  Him  who  gave 
them — if  we  should  worship  and  serve  the  creature  more 
than  the  Creator,  the  consequences  must  be  of  an  awful 
nature.  By  the  deceitful  objects  around  us,  we  may  be 
drawn  from  that  state  of  watchfulness,  which  our  Lord 
enjoined  upon  "«//,"  and  thus  lose  that  deep  and  humbling 
sense  of  our  dependence  upon  Him,  and  that  feeling  of  His 
love,  which  constitute  the  safety  and  the  enjoyment  of  the 
true  Christian.  Thus  separated  from  the  only  source  of 
preservation,  we  becoipe  exposed  to  dangers  on  every 
hand.  Let  us  therefore  keep  close  to  first  principles,  and 
build  on  that  Foundation,  on  which  the  prophets,  apostles, 
and  our  Avorthy  predecessors  were  established,  and  against 
which  every  storm,  through  past  ages,  has  beaten  in  vain. 
The  testimony  of  the  apostle  Avill  remain  true  througli  all 
succeeding  generations  :  "  God  is  Light,  and  in  Him  is  no 
darkness  at  all."  And  "  if  we  walk  in  the  Light,  as  He  is 
in  the  Light,  we  have  fellowship  oiu-  with  another, and  the 
blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin." 
IJofiri  i.  5,7.  Thus  nlay  we  stand  in  this  fellowship,  "as 
a  building  compact  together."  But  it  is  only  as  Ave  walk 
in  the  Light,  that  the  fellowship  of  the  Gospel  can  be 
known.  And  those  who  walk  not  in  this  Light,  Avill 
become  ol)noxious  to  that  sentence  :  "I  will  divide  them 
in  Jacob,  and  scatter  them  in  Israel  !"  Geji.  xlix.  7. 


THE    CONCLUSIO:*.  297 

For  those  who  have  received  a  dispensation  of  the 
Gospel  to  preach  to  others,  I  feel  an  earnest  desire,  that 
they  keep  under  that  humbling  influence  which  Avill  pre- 
serve them  in  humility,  as  well  as  in  dedication  to  the  cause 
of  truth  and  righteousness  in  the  earth,  "  Without  Me," 
said  our  blessed  Lord,  "ye  can  do  nothing;"  and  the  more 
we  are  brought  into  an  experimental  knowledge  of  the 
Gospel  of  Jesus  Christ,  which  the  apostle  declares  to  be 
'•  the  Power  of  God  to  salvation,"  the  more  we  shall  be 
sensible  of  our  own  weakness,  and  of  the  necessity  of  a 
constant  dependence  upon  that  Power. 

The  admonitions  of  the  apostle  ^au\  to  Timothy  and 
Titus,  two  ministers  of  the  Gospel,  are  very  emphatic.  To 
the  former, he  says  :  "  This  charge  I  commit  unto  thee,  son 
Timothy,  that  thou  mightest  war  a  good  warfare,  holdino- 
faith  and  a  good  conscience,  which  some  having  put  away, 
concerning  faith  have  made  shipwreck."  1  Tim.  i.  18,  19. 
"Take  heed  unto  thyself  and  unto  the  doctrine  ;  continue 
in  them  ;  for  in  doing  this  thou  shalt  both  save  thyself,  and 
them  that  hear  thee."  ib.  iv.  16.  And  again,  in  his  second 
epistle,  he  charges  him  :  "  Hold  fast  the  form  of  sound 
words,  which  thou  hast  heard  of  me,  in  faith  and  love, 
which  is  in  Christ  Jesus."  2  Tim.  i.  13.  "But  foolish  and 
unlearned  questions  avoid,  knowing  that  they  do  gender 
strifes."  ib.  ii.  23.  "But  continue  thou  in  the  things  which 
thou  hast  learned,  and  hast  been  assured  of,  knowing  of 
whom  thou  hast  learned  them."  ib.  iii.  14.  And  finally,  in 
the  last  chapter  of  the  second  epistle,  under  the  immediate 
sense  of  his  own  departure  being  near  at  hand,  he  addressed 
this  solemn  language  to  him  :  "  I  charge  thee  therefore, 
before  God,  and  the  Lord  Jesus  Christ,  who  shall  judge 
the  quick  and  the  dead  at  his  appearing,  and  his  kingdom ; 
preach  the  word  ;  be  instant  in  season,  out  of  season  ;  -re- 
prove, rebuke,  exhort,  with  all  long-sufFeVing  and  doctrine. 
For  the  time  will  come,  when  they  will  not  endure  sound 


296  THB    C0«CLU«105. 

doctrine  ;  but  after  their  own  lusts  shall  they  heap  unto 
themselves  teachers,  having  itching  ears.  And  they  shall 
turn  away  their  ears  from  the  Truth,  and  shall  be  turned 
unto  fables.  But  watch  thou  in  all  things  ;  endure  afflic- 
tions ;  do  the  work  of  an  evangelist ;  make  full  proof  of  thy 
ministry." 

Very  similar  are  tlie  charges  which  he  gave  to  Titus  ; 
admonishing  him  to  "  speak  the  I'liags  that  became  sound 
doctrine."  And  these  several  charges  apply  to  all  who 
enter  into  the  same  sacred  office.  As  we  have  fully  ac- 
knowledged the  obligation  of  the  apostolical  injunction  to 
rest  upon  us — "If  any  man  speak,  let  him  speak  as  the 
Oracles  of  God  ;  if  any  man  minister,  let  him  do  it  as  of 
the  ability  which  God  giveth,"  1  Fet.  iv.  11. — it  would  be, 
in  any  of  us,  a  high  offence,  to  attempt  to  minister  from 
any  other  source  or  authority,  than  the  pure  spring  of  the 
Gospel.  This  would  indeed  be  "  preaching  for  doctrines 
the  commandments  of  men."  And  as  a  ministry  merely 
unauthorized  must  be  censurable,  and  especially  so  in  us, 
how  much  more  awful  must  it  be  to  leave  the  pure  Source 
of  Divine  Intelligence  and  the  doctrines  of  the  apostles, 
and  launch  out  into  questions  and  speculative  opinions, 
when  the  evidence  remains  as  clear  as  ever  it  was,  "  that 
they  do  gender  strifes  /" 

"  What,"  said  the  apostle,  "  if  some  did  not  believe  ?  Shall 
their  unbelief  make  the  ftiith  of  God  without  effect  ?  God 
forbid  !"  Rom.  iii.  3,  4.  And  whatever  trials  may  be  per- 
mitted to  attend  the  Church,  we  may  remember  that  "the 
foundation  of  God  standeth  sure  ;  having  this  seal,  The 
Lord  knoweth  tlu'in  that  are  his."  2  Tim.  ii.  10.  Ami  the 
language  of  the  Diviiu^  Master  is  peculiarly  animating  to 
his  humble  followers  :  "Fear  not,  little  (lock,  it  is  your 
Father's  good  pleasure  to  give  you  the  kingdom." 

The  youth  of  this  Society  possess  many  privileges.  To 
you   of  this   class    it   may    be    said  :    ''  Other    men    have 


THE    CONCLUSlOJf.  299 

laboured,  and  you  have  entered  into  their  labours."  Our 
predecessors,  some  of  whom  were  very  young  in  years,  not 
only  laboured,  but  deeply  suffered,  for  those  principles 
which  distinguish  the  Society  of  which  you  are  members. 
They  suffered  the  scorn  of  their  intimate  associates,  and 
the  frowns  of  those  whose  sentiments  they  highly  esteemed. 
Their  property,  their  liberty,  and  even  their  lives,  they 
freely  gave  up,  rather  than  lose  that  peace  of  mind  which 
is  found  in  obedience  to  manifested  duty,  or  suffer  those 
testimonies  to  fall  to  the  ground,  which  they  believed  had 
been  committed  to  them.  These  very  testimonies  have 
now  devolved  upon  you  to  maintain.  Your  corrupt  pas- 
sions are  the  greatest  sacrifices  called  for  at  your  hands. 
Faithfulness  to  your  profession  is  no  reproach  to  you. 
You  are  not  called  upon  to  breathe  the  damp  and  pesti- 
lential air  of  dark  and  filtliy  dungeons  ;  nor  to  encounter 
the  rage  of  an  infuriated  mob ;  nor  to  be  exposed  at  the 
whipping  post  or  the  cart's  tail,  as  many  of  our  prede- 
cessors were,  while  their  sufferings  drew  tears  from  the 
eyes  of  strangers.*  If  the  invincible  arm  of  Divine  Power 
sustained  them,  and  so  filled  their  hearts  with  consolation 
as  to  enable  them  to  sing  songs  of  thanksgiving,  even  in 
the  midst  of  their  tortures ;  would  not  the  same  Arm  of 
Power  sustain  you,  and  enable  you  also  to  commemorate 
his  praise  on  the  banks  of  deliverance  ?  If  thej/  were 
bound  to  "  hold  fast  the  profession  of  their  faith,"  even 
through  such  severe  sufferings  ;  what  will  become  of  you, 
if  you  turn  aside  from  the  very  same  profession,  w  ithout 
object  or  advantage  ! 


*  In  adverting  to  those  times  of  persecution,  arising  from  a  mistaken  zeal 
for  religion,  we  may  find  much  cause  for  thankfulness,  in  the  difl'usion  of  light 
which  has  taken  place  on  the  subject.  The  rights  of  conscience  are  not  only 
recognized,  and  in  a  good  degree  secured,  by  the  institutions  of  civil  society, 
but  there  is,  among  the  dififerent  denominations,  a  feeling  of  charity  towards 
others.  Where  this  charity  is  cultivated,  and  suffered  to  rise  into  its  just  pre- 
eminence, all  animosity  and  bitterness  are  removed  ;  and  thus  the  very  ground 
of  persecution  will  cease  to  exist. 


300  THE    CO.NCLLSION. 

There-  is  a  species  of  levily — and  even  of  denying  Christ 
before  men,  a«!:ainst  ^vhich  it  is  imi)ortant  that  the  yonthful 
mind  should  he  guarded.  The  visitations  of  Divine  love 
have  not  been  permitted  to  attend  your  minds,  to  be  trifled 
with  or  rejected.  Youth  is  the  season  of  improvement — 
not  of  vanity  and  frivolous  amusements.  You  see  how 
many  <'nd  their  days  in  the  bloom  of  youth  :  and  if  such 
take  no  serious  thought  of  religion,  where  will  be  their 
preparation  for  the  Avorld  to  come  !  And  even  among  those 
who  attain  to  old  age,  how  many  do  we  see  become  har- 
dened in  guilt  and  depravity,  who  nevertheless  were 
favoured,  in  their  youth,  with  humbling  and  tendering 
impressions !  So  that  the  language  remains  to  be  appli- 
cable:  "  To-day,  to-day,  if  ye  will  hear  his  voice,  harden 
not  your  hearts."  You  are  "called  to  glory  and  to  virtue;" 
and  if  you  neglect  so  great  salvation,  with  all  the  privileges 
you  enjoy — surely  great  will  be  your  condemnation.  But 
suffer  the  word  of  exhortation.  Be  Avilling  to  give  up 
"the  jileasures  of  sin,  which  are  but  for  a  season,"  if  they 
deserve  to  be  called  pleasures  at  all.  Submit  to  the  ten- 
dering impressions  of  the  love  of  God  on  your  minds. 
Cherish  those  feelings  Avhich  that  love  w ill  inspire :  wait  in 
silent  introversion  of  mind,  for  the  renewal  of  these  impres- 
sions :  and  you  w  ill  find  3  ourselves  in  a  course  of  prepara- 
tion for  heaven,  and  be  admitted  to  a  foretaste  of  its  joys. 
And  in  the  fulfilment  of  the  promises  of  Jesus  Christ  :  "  If 
a  man  love  Me,  he  will  keep  my  words;  and  my  Father 
will  love  him,  and  We  will  come  unto  him,  and  make  our 
abode  with  him,  John  xiv.  23.  you  will  find  "  strength  in 
Aveakness,  riches  in  poverty,  and  a  present  help  in  every 
needful  time." 

To  those  in  the  meridian  of  life,  who  hold  no  ])articular 
station  in  Society— wish  well  to  the  cause,  ami  perhaps 
apprelu'nd  themselves  discharged  from  those  active  duties, 


THL    CONCLUglO.V.  301 

which  the  support  of  the  doctrines  and  testimonies  of  the 
Society  demand — I  would  make  a  few  observations. 

The  apostle  Paul  compared  the  individual  believers  to 
the  dift'erent  members  of  the  human  body.  Though  their 
offices  were  various,  yet  all  were  useful,  and  a  certain 
dependence  and  mutual  feeling  prevailed  through  all. 
"  Whether  one  member  suffer,"  said  he,  "  all  the  members 
suffer  witli  it;  or  one  member  be  honoured,  all  the  members 
rejoice  with  it."  Thus,  friends,  however  humble  or  ob- 
scure your  stations  may  be,  you  arc  to  contribute  either  to 
the  suffering  or  the  rejoicing  of  the  living  members  of  that 
body,  to  which  you  belong.  Your  lukewarmness  and 
indifference  to  the  great  objects  of  religious  regard,  cannot 
fail  to  increase  the  weakness  of  the  Society,  and  those 
painful  exercises  which  arise  in  consequence  of  that  weak- 
ness. And,  on  the  contrary,  your  close  attention  to  what 
passes  in  your  own  minds,  and  the  secret  exercises  into 
wliich  you  would  be  led,  like  the  prayers  and  alms-deeds 
of  Cornelius,  would  rise  as  a  memorial  before  Him  who 
sees  in  secret.  And  thus  you  might  not  only  know  an 
increase  of  religious  experience  and  religious  enjoyment, 
but  also  contribute  to  the  prevalence  of  that  Power,  which 
is  the  crown  of  our  most  solemn  assemblies. 

But,  by  settling  down  into  a  belief,  that  there  is  nothing 
for  you  to  do,  you  will  deprive  yourselves  of  that  im- 
provement, usefulness  in  Society,  and  peace  of  mind,  which 
would  otherwise  be  your  portion.  It  is  not  always  from 
among  the  most  wise,  according  to  the  wisdom  of  this 
world,  nor  from  those  who  possess  the  brightest  natural 
talents,  that  Religion  has  found  its  ablest  advocates,  or 
Christianity  its  brightest  ornaments.  Suffer  therefore  your 
minds  to  be  aroused  from  that  state  of  ease,  into  which  you 
may  have  fallen— not  to  an  unqualified  activity  in  the 
Church,  but  to  an  entire  submission  to  the  renovating  power 
of  Truth.     You  will  find  that  a  remembrance  of  God,  and 


30a  '"•^    C0NCLU810X. 

a  submission  to  the  refi^ulatin^,  sanctifying  operations  of  his 
Spirit,  will  not  interrupt  tlic  right  order  of  your  domestic 
concerns.  But  through  the  seasoning  virtue  and  illuminat- 
ing nature  of  that  Influence,  which  would  regulate  your 
feelings  and  direct  your  conduct,  you  would  take  your 
j)orti()n  of  that  character,  which  our  Lord  gave  of  his 
disciples,  when  He  called  them  "the  salt  of  the  earth,"  and 
"the  light  of  the  world." 

What  if  your  opportunities  of  improvement  may  have 
been  limited — or  your  capacities,  in  your  own  estimation, 
be  small — or  your  natural  energies  already  begun  to  de- 
cline ?  you  have  souls  to  be  saved  or  lost — you  have  no 
continuing  city  here  ;  and  are  bound,  by  the  most  solemn 
obligations,  to  prepare  for  the  final  change;  "and  so  much 
the  more,  as  ye  see  the  day  approaching."  In  that  very 
preparation  for  the  world  to  come,  from  which  no  age  or 
condition  in  life  can  exempt  you — you  will  experience  a 
preparation  for  the  various  duties  that  devolve  upon  you, 
in  civil  or  religious  society. 

Whatever  may  be  our  name  as  to  religious  profession — 
whatever  onr  stations  in  the  militant  Church,  the  closing 
address  of  the  apostle,  on  a  very  interesting  occasion,  may 
be  suitably  applied:  "I  comnuMul  you  to  God,  and  to  the 
Word  of  his  Gnice,  which  is  able  to  build  you  up,  and 
to  give  you  an  inheritance  among  all  them  which  are 
sanctified." 


THE     END. 


PUBLISHED  AND  SOLD 
BY  W.  ALEXANDER  AND  SON,  YORK. 

An  exposition  of  the  Faith  of  the  Religious  Society  of 
Friends,  commonly  called  Quakers,  in  the  Fundamental  Doctrines 
of  the  Christian  Religion  ;  principally  selected  from  their  early 
writings.      By    THOMAS    EVANS.  6     0 

This  Exposition  contains  a  very  interesting  Collection  of  the 
Faith  of  Friends,  from  the  earliest  period  of  the  Society  ;  and 
exhibits,  with  much  clearness  and  decision,  the  soundness  of  the 
Principles  which  have  been  held  by  us  as  a  people,  relative  to  the 
Fundamental  Doctrines  of  Christianity  ;  and  the  occasions  on 
vphich  many  of  these  explicit  Declarations  of  Faith,  have  been 
published  to  the  world. 

Memoir  of  CATHARINE  BROWN,  bds.  2s.— half  bd.  2     6 
A  very    interesting    account   of   a  CHRISTIAN  INDIAN  of 

the  Cherokee  Nation,  with  Frontispiece. 

COLLECTITIA  ;  or  Pieces,  Religious,  Moral,  and  Miscella- 
neous, relative  to  the  Society  of  Friends.  I.  Vol.  boards       10     6 

The  object  and  design  of  this  work  are  exhibited  in  the  Preface 
to  the  first  Number  ;  and  cannot  easily  be  explained  within  the 
limits  of  an  Advertisement.  They  may,  however,  be  briefly 
stated  to  be,  to  rescue  many  valuable  pieces  from  oblivion,  and  to 
notice  passing  events  of  interest  to  the  Society,  by  a  publication, 
not  issued  at  any  fixed  periods,  but  occasionally,  as  materials 
may  be  furnished. 

COMPENDIUM  of  Useful  Information  on  the  Works  of 
CREATION  and  PROVIDENCE,  by  way  of  Dialogue,     0     6 

This  little  work  is  adapted  to  the  use  both  of  Schools  and 
Private  Families,  and  has  met  with  general  approbation. 

COMPREHENSIVE  VIEW  of  the  Nature  of  FAITH,  by 
Priscilla  H.  Gurney.  8vo.  1     3 

STEPHEN  CRISP'S  Sermons,  or  Scripture  Truths  Demon- 
strated.   Part  I.  and  II.    5s.  and  4     6 

In  addition  to  their  clear  doctrinal  tendency,  they  may  likewise 
be  considered  in  a  practical  and  historical  point  of  view  ;  for  these 
discourses   exhibit   an   interesting  picture  of  many  in  those  times 


(  304  ) 

or  Divine  visifatioii,  in  which  thry  woro  aroused  to  a  stMi«e  of  their 
dark  and  bewildered  state,  and  imbued  with  a  desire  to  come  to 
the  kiiowU-diTf  of  Christ  Jesns,  our  Redeemer  and  Saviour. — 
These  Sermons  were  recommended  by  rrliNUXK  of  YORK 
QUARTERLY  MEETING,  in  1750,  to  the  notice  of  Friends 
ill  the  Monthltf  Meetings. 

STEPHEN  CRI:^P,  Memoir  of,  with  Selections  from  his 
Works,  by  S.  Tlke,  boards  3     6 

Works  at  large,  8vo.  calf  (2  copies)  13     6 

FENELON'S     Spiritual  Works,    Extracts    from,    by  Richard 

Houghton,  2  vols.  8vo.  boards  14     0 

DAVID   FERRIS,  Memoir  of,  12mo.  boards  2     0 

An  approved  Minivter  of  the  Society  of  Friends,  of  Wilmington, 

in  tlie  Stale  of  Delaware.     Printed  in  1825. 

FRUITS  of  PIETY.     Part  I.  and  II.  boards,  each  2     6 

These  volumes  are  limited  to  individuals  in  early  life  ;  exhi- 
bitirg  the  efficacy  of  the  Divine  Principle  in  which  Ave  profess  to 
believe,  not  only  in  our  own  Society,  but  in  a  few  instances  in 
such  as  made  no  profession  with  us  ;  exhibiting  also  some  examples 
of  faithful  suffering  for  the  cause  of  Truth. 

A  GUIDE  to  TRUE  PEACE;  or,  a  Method  of  attaining  to 
luwird  and  Spiritual  PRAYER,  sewed  Is. — doz.  10s.  6d. — 
huiid.  jf4. — fine,  neatly  hf.  bd.  Js,  (id -doz.  i6s. — hund.  6     0     0 

This  work  is  compiled  chiefly  from  the  writings  of  Fenelon, 
Archbishop  of  Cambray,  Lady  Guicn,  and  Michael  de  Moliuos. 

MEMORIALS  of  Ministers  and  others,  in  the  State  of  NEW- 
YORK,  to  the  year  1825.  boards.  2     6 

A  13io(;kai'iiical  Memoir  of  RICHARD  JORDAN,  a 
INIinisti-r  of  the  Gospel,  in  the  Society  of  Friends  ;  lute  of  Newton, 
in  Gloucester  county,  New  Jersey,  North  America.  1     0 

JAMES  MOTT'S  OBSERVATIONS  on  the  EDUCA- 
TION of  CHILDREN;  with  Hints  to  Young  Persons  on  the 
Duties  of  Civil  Life,  boards  1      o 

ABIGAIL  MOTT'S  OBSEllVATIONS  on  the  IMPOR- 
TANCE of  FEMALE  EDUCATION  and  .Maternal  Instruction  ; 
with  their  beneficial  I niluenre  on  Society.  1      0 


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U.C.  BERKELEY  LIBRARIES 

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